Discerning Main Threads and Nuances 分经纬
Master Wang Xianglu | 2018-06-23 | Download | AI assisted translation
| 修行之始，当先划定经纬，以信愿行为纲为经，然后分诸条为目为纬。行之条目分为：甲、修个什么。乙、用什么来修。丙、用何法来修。丁、修的法子。戊、修至如何方为究竟。己、修之层次。而此六门中，各又分为次第。 |
At the beginning of practice, one must first discern the main threads and nuances, taking faith, vows, and practice as the guiding framework, and then dividing the various points into headings and subheadings. The points of practice are as follows: A. What is to be cultivated? B. What is used to cultivate it? C. By what Dharma is it cultivated? D. What is the method of cultivation? E. To what point must one cultivate before it is ultimate? F. What are the stages of cultivation? Each of these six divisions, moreover, has its own sequence. |
| 然而徒说无用，贵在自修。仅听讲而不修，亦是理解，不是事证，画饼不能充饥，毕竟无用。世间人怕穷，贪得财产，不知无道才是真穷，才是世世贫穷，况今生财产福禄，亦是夙世修来，惜乎不彻底，遂得小报，不得大受。是以得闻正法而修行者，是真大富大贵之人，世人不辨真伪，可叹也。 |
Yet empty talk is useless; what matters is practice for oneself. Merely listening to teachings without practicing is only intellectual understanding, not experiential realization. A painted cake cannot satisfy hunger; in the end, it is useless. Worldly people fear poverty and greedily seek wealth, not knowing that to be without the Way is true poverty—poverty life after life. Moreover, the wealth, blessings, and good fortune of this life were cultivated in past lives; regrettably, the cultivation was not thorough, and so one receives only a small recompense rather than great fulfillment. Therefore, those who hear the true Dharma and practice it are people of truly great wealth and nobility. How lamentable that worldly people cannot distinguish the genuine from the false. |
| 甲、修个什么 |
A. What Is to Be Cultivated? |
| 行者已读启机分，当然毫无疑义，自知是修个佛，但问佛又是什么，答云佛是大觉者，众生颠倒，都因不觉，落于苦果，所以今世要修，修个因地佛，即生成就。譬如有的放矢，不是盲修瞎练，所以时时要发大愿，愿速开觉慧，即生成佛，救度众生。因此皈依佛皈依法皈依僧之外，更要皈依自己之大菩提心，此是修行第一个目标。 |
Having read the Section on Inspiring Potential, practitioners should naturally have no doubts. They know that they are cultivating Buddhahood. But what is a Buddha? The answer is that a Buddha is one of great awakening. Sentient beings are inverted in their views, and because they are unaware, they fall into the fruits of suffering. Therefore, one must cultivate in this life, cultivating the Buddha at the causal stage and attaining accomplishment in this very life. This is like shooting an arrow at a target, not practicing blindly. Thus one should constantly arouse great vows: may awakening and wisdom swiftly unfold; may one attain Buddhahood in this very life and liberate sentient beings. Therefore, beyond taking refuge in the Buddha, the Dharma, and the Saṅgha, one must also take refuge in one's own great bodhicitta. This is the first goal of practice. |
| 乙、用什么来修 |
B. What Is Used to Cultivate It? |
| 行者已经闻法多次，当然了知修行是修个心，但心不可得，又将什么来修耶？答曰：正要以心修心，修证到心不可得，真证到无智亦无得时，才是正得，经云得阿耨多罗三藐三菩提，是证得无生，知一切不可得耳。 |
Having heard the Dharma many times, practitioners naturally understand that practice is the cultivation of mind. But since mind is unobtainable, what is there to cultivate with? The answer is: precisely use mind to cultivate mind, cultivating and realizing until mind is unobtainable. Only when one truly realizes that there is no wisdom and nothing to attain is there genuine attainment. The sūtra says that one attains anuttarā-samyak-saṃbodhi: this is to realize the unborn and to know that all is unobtainable. |
| 丙、用何法来修 |
C. By What Dharma Is It Cultivated? |
| 修依何法，是一个极大问题，然不在法而在人。简言之，人有何病，再用何药，无定法也。所谓依法不依人者，是对师言。若以对人，当云依人不依法。以人有不等，非执一法而可普施也。 |
The Dharma on which one relies for cultivation is a very important question. Yet it does not depend on the Dharma, but on the person. Put simply, whatever illness a person has, that is the medicine to be used; there is no fixed Dharma. The saying, “Rely on the Dharma, not on the person,” applies to what a teacher says. When it concerns the person, however, one should say, “Rely on the person, not on the Dharma.” People are not alike, so one cannot rigidly apply a single Dharma to everyone. |
| 所谓依义不依文者，此对拘执文字者言。不知文与义，究有何别，文以表义，是亦法也，惟无定法，故取义为活，实则诸法皆空，谁为依者。所谓依智不依识者，言重于智也，非废识也，离识即无智，转识成智，亦法也。 |
The saying, “Rely on meaning, not on words,” is directed at those who cling rigidly to written words. They do not know what difference there is, after all, between words and meaning: words express meaning, and thus they too are a Dharma. Yet because there is no fixed Dharma, meaning is taken as living and flexible. In truth, all dharmas are empty; who, then, is there to rely upon? The saying, “Rely on wisdom, not on consciousness,” emphasizes wisdom; it does not discard consciousness. Apart from consciousness there is no wisdom; transforming consciousness into wisdom is also a Dharma. |
| 所谓依了义不依不了义者，言求其究竟也。然何者为究竟，何者为不究竟乎？当以方便圆融出之，要非法非非法，正是了义，亦即无定法也。总之要人活计，不是死执，虽然，有定法也。我为此言，岂非矛盾，但有辞可以通。 |
The saying, “Rely on definitive meaning, not on nondefinitive meaning,” means that one should seek what is ultimate. But what is ultimate, and what is not? It should be expressed through skillful means that are comprehensive and unobstructed. What is neither Dharma nor non-Dharma is precisely definitive meaning; this too means that there is no fixed Dharma. In short, one must act with flexibility, not with dead attachment. Even so, there are fixed Dharmas. Is this not contradictory? Yet words can reconcile it. |
| 众生苦恼，流浪生死，譬如盲人入山，动则颠仆，无目是其根本苦恼，开眼是去苦惟一法门。学佛正意，是在去迷转觉，开佛知见，依般若法门，方可上登彼岸。 |
Sentient beings suffer and wander through birth and death. They are like blind people entering the mountains: whenever they move, they stumble and fall. Having no eyes is their fundamental suffering; opening their eyes is the only gateway to freedom from suffering. The true intent of studying Buddhism is to remove delusion and turn toward awakening, to open the Buddha's knowledge and vision. Only by relying on the gate of prajñā can one ascend to the other shore. |
| 《心经》云：菩萨乃至三世佛，无不依般若波罗蜜多，此义万勿动摇，虽圣人复起，不易我言也，此即是定法。惟盲人目病有深浅，业障有厚薄，如何而可开般若，则所用之法不同。然则开慧成佛是目的地，达到此目的地，或舟或车，乘载无定法矣，今死执一法不化，自以为精进者也只好随他。 |
The Heart Sūtra says that bodhisattvas and even the Buddhas of the three times all rely on prajñāpāramitā. Never waver in this principle. Even if sages were to arise again, they could not alter what I say. This is the fixed Dharma. Yet the eye diseases of blind people vary in severity, and their karmic obstacles in thickness. Thus the methods used to open prajñā differ. Opening wisdom and becoming a Buddha is the destination; to reach it, one may travel by boat or by cart—there is no fixed vehicle. As for those who rigidly cling to one Dharma and cannot adapt, while considering themselves diligent, one can only leave them to it. |
| 大乘二乘，本是假名，以众生因缘不同，根有利钝，遂分大小，实则佛性平等，只有一乘，无有余乘。经云：是法平等，无有高下。世人妄执此法为高，或此法不如他法，又何异于评佛。 |
The Mahāyāna and the two vehicles are merely provisional names. Because sentient beings have different causes and conditions and faculties that are sharp or dull, distinctions of great and lesser vehicles have arisen. In truth, Buddha-nature is equal: there is only the One Vehicle, with no other vehicle. The sūtra says, “This Dharma is equal, without high or low.” Worldly people mistakenly cling to one Dharma as superior or another as inferior to it. How is this different from judging the Buddha? |
| 又分某师功行深，某师功行浅，又何异于考师，适成大妄。行者当知法法无上，门门第一，付法之责在师，以因人当机为第一，否则误人慧命，修法之责在己，以一门深入为第一，否则贪多无益，虚掷时光，至为可惜也。 |
They further distinguish one teacher's cultivation as profound and another's as shallow. How is this different from examining and grading teachers? It becomes a great delusion. Practitioners should know that every Dharma is unsurpassed and every gate is foremost. The responsibility for transmitting a Dharma lies with the teacher, for what is foremost is suitability to the recipient's capacity; otherwise, the wisdom-life of others will be harmed. The responsibility for practicing a Dharma lies with oneself, for what is foremost is to enter deeply into one gate; otherwise, craving many methods brings no benefit and only wastes time, which is most regrettable. |
| 兹略说诸宗如下： |
Let us now briefly discuss the various schools: |
| 一、禅宗 |
I. Chan School |
| 佛教来中国，以震旦人根器不凡，小乘法日渐衰灭，潜势力之最大者为禅宗。不问男女老幼贵贱，识字不识字，内道或外道，无不喜读《金刚经》与《心经》，即使十恶之人，一回头即可顿悟入门。 |
When Buddhism came to China, the capacities of the people of China were exceptional. The teachings of the Lesser Vehicle gradually declined, while the Chan school became the most powerful underlying force. Regardless of sex, age, social rank, literacy, whether within Buddhism or outside it, all delighted in reading the Diamond Sūtra and the Heart Sūtra. Even a person who has committed the ten evil deeds can turn back and immediately awaken, entering the gate. |
| 中华民族性，非他族可比，如布衣藐视王侯、尚义好侠、金钱不分人我，以及吃亏能让等等。虽失于世法欠圆，少有条理，然其意气豪逸阔大，乐于自在，非具夙世禅机，决不能致此。 |
The character of the Chinese people is unlike that of other peoples: commoners may disdain princes and nobles; they esteem righteousness and delight in chivalry; they do not sharply distinguish mine from yours in matters of money; and they can yield when they suffer loss. Although they may fall short of complete refinement in worldly affairs and lack systematic order, their spirit is free, expansive, and broad, delighting in freedom and ease. Without Chan potential cultivated in past lives, this could not be so. |
| 又凡人有力作恶者，其人皆属利根，只要一反转，放下屠刀，立地成佛，此人之夙根近于禅者也。至于其他法门，无一不以归元为究竟。诸法皆称某宗某宗，首冠以名，独禅宗径称宗下，以此为各宗之宗。 |
Moreover, anyone capable of great evil has sharp faculties. Once such a person turns around, lays down the butcher's knife, and becomes a Buddha on the spot, that person's roots from former lives are close to Chan. As for the other dharma gates, none fails to take return to the source as ultimate. All teachings are called such-and-such a school, their names placed first; only the Chan school is directly called “the school,” because it is the school of all schools. |
| 禅一空名，此又法法皆禅宗也，徒因根器不同，有直接入禅者，此上上根器人而今实太少，且缺师资，加以禅仗自力，非一二十年，不得参透三关，亲见实相，于今世似不当机，求其普及甚难，只有借径以通，或由净土入禅，或以密法反证，借仗佛力，合以自力，成就方速，此即我印心宗以密归宗之旨也。 |
Chan is but an empty name; in this sense, all dharmas are Chan school. Yet because capacities differ, some enter Chan directly. Such people have the very highest capacities, but there are now very few of them, and qualified teachers are lacking. Moreover, Chan relies on one's own strength. Without ten or twenty years, one cannot penetrate the three barriers and directly see true reality. At present it seems unsuited to most people, and it is very difficult to make it widely accessible. One can only use an indirect route: entering Chan through the Pure Land, or using Esoteric Buddhism for confirmatory realization. By relying on the Buddha's power together with one's own strength, accomplishment is then swift. This is the intent of our Mind-Seal school: to return to the core principle through Esoteric Buddhism. |
| 二、律宗 |
II. Vinaya School |
| 言戒律也，律由佛定，戒在行人。儒家有三畏三省慎独等等，都是戒。道家立功过格，亦是戒。佛家说戒，普通者以五戒为根本，戒杀盗淫妄酒。 |
This is the teaching of precepts and discipline. Discipline is established by the Buddha; precepts are upheld by practitioners. Confucianism has the three things to hold in awe, three forms of self-examination, and vigilant solitude; all of these are precepts. Daoism establishes registers of merits and demerits; these too are precepts. In Buddhism, the ordinary teaching takes the five precepts as fundamental: refraining from killing, stealing, sexual misconduct, false speech, and alcohol. |
| 又有八戒，菩萨戒即十大戒，四十八轻戒，比丘有二百五十戒，比丘尼有五百戒，实则有八万四千戒，极言其一切处一切心，在在禁止起恶。故戒者，有禁止意，即修也，戒之可见者曰戒相戒仪，如三千威仪，八万细行。 |
There are also the eight precepts; the bodhisattva precepts consist of ten major precepts and forty-eight minor precepts; bhikṣus have 250 precepts, and bhikṣuṇīs 500. In fact, there are eighty-four thousand precepts, an expression indicating that at every place and in every state of mind, evil is prohibited from arising. Thus precepts carry the meaning of prohibition, which is itself cultivation. The visible aspects of precepts are called their marks and observances, such as the three thousand deportments and eighty-four thousand subtle practices. |
| 不可见者曰戒德戒品戒心戒香。以心香为戒也，总不离乎戒体，此以空心为得戒。前者戒十恶，此则戒十恶之根，受戒只是一仪规，重在平时持戒，徒有戒相而无戒体，是破根本大戒，名为大妄。 |
The invisible aspects are called the virtue of precepts, the quality of precepts, the mind of precepts, and the fragrance of precepts. Taking the fragrance of mind as precept, all of these do not depart from the essence of precepts. Here, attaining the precepts means realizing the empty mind. The former precepts guard against the ten evil deeds; these guard against the root of the ten evil deeds. Receiving precepts is only a ritual formality; what matters is upholding them in daily life. To possess only the outward marks of precepts without their essence is to violate the fundamental great precept; this is called a great falsehood. |
| 故有说戒学戒得戒，然后再授戒，本有先后，惟为初机人说戒，先戒杀盗淫等，此救于果也。再进则戒贪嗔痴，此救于因也，心也。再进则戒贪嗔痴之出发处，证得空心，拔除其根，是真得戒，此救于因中因心中心也。 |
Therefore, one first explains the precepts, studies the precepts, and attains the precepts, and only afterward confers them; there is originally such an order. But when explaining precepts to beginners, one first teaches abstention from killing, stealing, sexual misconduct, and so forth; this remedies the result. Advancing further, one guards against greed, anger, and ignorance; this remedies the cause, namely the mind. Advancing still further, one guards against the point from which greed, anger, and ignorance arise, realizes the empty mind, and uproots their source. This is truly attaining the precepts: it remedies the cause within the cause, the mind within the mind. |
| 各宗皆是修戒，禅宗以不戒戒，守最高之戒律，非俗子所可梦见。密宗以三密加持，三业如锁，如手结印，身业无由起矣。口持咒，口业无由起矣。心无住著，意业无由起矣。此戒于自然，非同空言，此即我印心宗以密修戒之旨也。 |
Every school cultivates precepts. The Chan school uses non-precepts as precepts and upholds the highest discipline, beyond anything ordinary people could imagine. Esoteric Buddhism employs the empowerment of the three mysteries, and the three karmas are as though locked: when the hands form mudrās, bodily karma has no way to arise; when the mouth recites mantras, verbal karma has no way to arise; when mind is non-abiding, mental karma has no way to arise. These are precepts realized naturally, not mere empty words. This is the intent of our Mind-Seal school: to cultivate precepts through Esoteric Buddhism. |
| 三、天台宗 |
III. Tiantai School |
| 以止观法归宗，即是以心观心，观至究竟地，空假中一切不立矣，但仗自力不易究竟，时下天台宗，只讲止观而不实修，印心宗之上座修法，修证三昧，即是修止，下座时时觉照、观空，即是起用，惟仗佛力加持，故证得不同，此即我印心宗以密修止观之旨也。 |
It takes the method of calming and contemplation as its core principle: one uses mind to contemplate mind, until at the ultimate stage neither emptiness, provisional existence, nor the middle is established. Yet relying on one's own strength, it is not easy to reach the ultimate. Today's Tiantai school merely teaches calming and contemplation without actual practice. In the Mind-Seal school's seated practice, cultivating and realizing samādhi is the cultivation of calming; maintaining awareness and contemplating emptiness at all times after leaving the cushion is the functioning of contemplation. Because it relies on the Buddha's empowering support, its realization is different. This is the intent of our Mind-Seal school: to cultivate calming and contemplation through Esoteric Buddhism. |
| 四、法相宗 |
IV. Dharma Characteristics School |
| 即唯识宗，此宗用意，在世人执相坚固，不得已就相说相，用以破之，最后引到一个空字，如果世人根利，直接破相，本无庸多此辛劳，金刚经四句偈，顿可扫荡净尽。但世人于唯识亦是讲而不修，失去本来。 |
That is, the Consciousness-Only school. The intention of this school is that worldly people cling firmly to appearances. Therefore, it must speak in terms of appearances in order to dismantle them, finally leading to the single word “emptiness.” If worldly people had sharp faculties and could directly break through appearances, there would be no need for such labor. The four-line verse of the Diamond Sūtra could at once sweep everything clean away. Yet worldly people also merely discuss Consciousness-Only without practicing it, thereby losing the original intent. |
| 性相分宗，由来久矣，佛意在使人人破相，去烦恼，明心地以为根本。乃适得其反，转以佛学当作科学研究，果能研究证空，亦可解脱。 |
The division between the Nature and Characteristics schools has existed for a long time. The Buddha's intent was to enable everyone to break through appearances, remove afflictions, and take realizing the mind-ground as fundamental. Yet the opposite has happened: Buddhist learning has instead been treated as scientific research. If such research can truly realize emptiness, liberation is still possible. |
| 然而入海算沙，自为得计，缚上加缚，强分闻思修为三截，误以为此生只可闻，尚不可思，何况说修，不知所说者理，事证在修，能由闻而思维，即是正修，若不思维，等于不闻。心中心法，不取于相，上座时不许见光见佛，一切打破。此即我印心宗以密破相之旨也。 |
But to enter the ocean and count its sands, imagining oneself clever, is to add fetters upon fetters. People forcibly divide hearing, contemplation, cultivation, and realization into three separate stages, mistakenly believing that in this life they may only hear teachings and may not yet contemplate them, much less practice them. They do not know that what is spoken is principle, while experiential realization lies in practice. To contemplate after hearing is itself right cultivation; not to contemplate is equivalent to not having heard. The Heart-of-Heart Dharma does not take hold of appearances. During seated practice, one is not permitted to seek visions of light or Buddhas; everything is shattered. This is the intent of our Mind-Seal school: to break through appearances through Esoteric Buddhism. |
| 五、净土宗 |
V. Pure Land School |
| 净土者，心无染著也，归入本元，十方周遍，言语道断，心行处灭，秽固不立，净亦不有，是真无上净土。惟众生性太活动，不能专一，佛遂专说一西方以坚其信愿，后人遂立为宗。 |
The Pure Land is the mind free from defiled attachment. Returning to the original source, it pervades the ten directions; the path of words is cut off, and the workings of mind are extinguished. Defilement is certainly not established, nor does purity exist. This is the truly unsurpassed Pure Land. Yet sentient beings are too restless by nature to remain single-minded, so the Buddha specifically taught a Western Land in order to strengthen their faith and vows. Later generations then established it as a school. |
| 净禅本不分家，此法上中下三根普被，中下根人，得有西方归纳之处，上根人直证惟心净土，既可种因，更可成果，华果同时，有如莲花，故又名曰莲宗，心中心法修第四印者，可以往生西方，可知净密亦不分家。 |
Pure Land and Chan were originally not separate. This Dharma universally embraces practitioners of all three capacities. Those of middling and lesser faculties have the Western Pure Land as a place toward which to gather their minds; those of superior faculties directly realize the Pure Land as mind-only. Thus they can both plant causes and bring fruition to completion, with flower and fruit simultaneous, like a lotus. For this reason, it is also called the Lotus school. Those who practice the fourth mudrā of the Heart-of-Heart Dharma can attain rebirth in the Western Pure Land; from this, one may know that Pure Land and Esoteric Buddhism are likewise not separate. |
| 密宗修弥陀大法，佐以长寿法，亦是此理，惟净土太微妙，不明心地者不知其妙，非认为迂远，即感无味。余尝譬如白水清泉，能品得其清妙者为真功夫，我今学密，方知净妙，此又我印心宗以密归净之旨也。 |
In Esoteric Buddhism, the practice of Amitābha’s great Dharma, supplemented by longevity practices, rests on the same principle. Yet the Pure Land is so subtle and wondrous that those who have not realized the mind-ground do not know its marvels; they either regard it as remote and circuitous or find it tasteless. I have often compared it to clear spring water: only one who can savor its pure subtlety has genuine skill. Now that I study Esoteric Buddhism, I have come to know the subtle wonder of the Pure Land. This, moreover, is the intent of our Mind-Seal school: to return to the Pure Land through Esoteric Buddhism. |
| 六、密宗 |
VI. Esoteric Buddhism |
| 又名真言宗，真言者，法身如来之语言也，以能显诸法实相，如义真实，或名陀罗尼，乃总持之义，总一切法，持无量义。弘法大师所谓一字含千理也。或名明，言如来智慧光明轮，现自体清净圆明。 |
It is also called the Mantra school. Mantras are the language of the dharmakāya Tathāgata; they can reveal the true characteristics of all dharmas and accord with reality as it is. They are also called dhāraṇīs, meaning “total retention”: they encompass all dharmas and retain immeasurable meanings. As Master Kūkai said, a single syllable contains a thousand principles. They are also called vidyās, referring to the radiant wheel of the Tathāgata’s wisdom, which manifests the pure and perfect luminosity of its own essence. |
| 若念诵之，可灭无明业障也，或又名秘密，乃秘妙周密之义，以真言乃法身如来内证之言说，故龙猛菩萨譬以军中之密号，或又名瑜珈，言身口意三密相应也，三密加持，必得即身成佛之胜利，非等觉十地之所知。 |
When they are recited, they can eradicate the karmic obstacles of ignorance. They are also called “secret,” meaning subtle, hidden, and comprehensive, because mantras are words inwardly realized by the dharmakāya Tathāgata. Nāgārjuna Bodhisattva compared them to secret passwords in an army. They are also called yoga, meaning the correspondence of the three mysteries of body, speech, and mind. Through the empowerment of the three mysteries, one will certainly attain the supreme victory of Buddhahood in this very body, which even equal-enlightenment bodhisattvas of the tenth bhūmi do not know. |
| 曼荼罗，梵语乃轮转圆满具足之义，共有四，各不相离，表圆满法身如来之万德庄严也，云何谓四： |
Maṇḍala is a Sanskrit term meaning cyclical, complete, and fully endowed. There are four kinds, none separate from the others, representing the perfect adornments of the myriad virtues of the dharmakāya Tathāgata. What are these four? |
| 一、大曼荼罗 如彩画佛菩萨相好形象也。（法界一切有情） |
1. Great Maṇḍala: the painted forms and physical marks of Buddhas and bodhisattvas. (All sentient beings in the dharma realm.) |
| 二、三昧耶曼荼罗 诸尊所持之金刚莲华刀剑轮宝，及种种印契也。（器世界） |
2. Samaya Maṇḍala: the vajras, lotuses, swords, wheels, jewels, and various mudrās held by the deities. (The world of material objects.) |
| 三、法曼荼罗 一一佛菩萨诸尊之种子真言。（文字真言也） |
3. Dharma Maṇḍala: the seed syllables and mantras of each Buddha, bodhisattva, and deity. (That is, written mantras.) |
| 四、羯摩曼荼罗 诸尊之坐立喜怒威仪事相也。（一切作法事业为羯摩） |
4. Karma Maṇḍala: the deities’ forms of sitting and standing, their joyful and wrathful demeanor, and their ritual activities. (All ritual practices and activities are karma.) |
| 密宗分事相教相二门，教相者，言教理之分齐，约之为二，一显密对辨门，别二教之优劣，判十住之浅深，明密教无上真实义谛。二自宗不共门，言种种妙理名义，惟限自宗，非余宗能及，两部大经，即《大日经》、《金刚顶经》，故依阿字诃字等字之真实义，说明教理，故总曰教相。至于事相，则言修行之轨则，凡四种，名四秘法： |
Esoteric Buddhism is divided into two approaches: doctrinal teachings and ritual forms. Doctrinal teachings refer to the scope and distinctions of doctrine and principle. They may be summarized in two divisions. First is the approach of comparing Exoteric and Esoteric Buddhism, distinguishing the relative superiority and inferiority of the two teachings, assessing the shallowness and depth of the ten stages of abiding, and clarifying the unsurpassed true meaning of Esoteric Buddhism. Second is the approach unique to one’s own school, which concerns the names and meanings of various subtle principles, limited to this school and beyond the reach of other schools. The two great scriptures are the Mahāvairocana Sūtra and the Vajraśekhara Sūtra. Thus, the teachings and principles are explained through the true meanings of such syllables as a and ha; collectively, this is called doctrinal teachings. Ritual forms, by contrast, refer to the rules of practice. There are four kinds, called the four secret practices: |
| 一、息灾，灭自他罪障及不祥等事。 |
1. Pacification: eliminating the karmic obstacles and inauspicious circumstances of oneself and others. |
| 二、增益，除苦延寿，集出世福德。 |
2. Increase: dispelling suffering, extending life, and gathering supramundane merit and virtue. |
| 三、降伏，降伏自己无明恼乱，对治国家怨敌。 |
3. Subjugation: subduing one’s own ignorance and disturbances, and counteracting the enemies of the state. |
| 四、敬爱，受人敬爱，生无碍平等大悲心。 |
4. Reverence and Love: receiving others’ respect and affection, and giving rise to the unimpeded, impartial mind of great compassion. |
| 显教与密教不同之点究在何处乎？显为方便，密为真实。二教虽有迟速优劣之不同，但成就无上菩提之归趣则一。马鸣菩萨《起信论》，总示显教成佛之时分，必经三大阿僧祗劫，惟真言密教，专谈即身成佛之旨。 |
Wherein lies the difference between Exoteric and Esoteric Buddhism? The exoteric is expedient; the esoteric is true. Although the two teachings differ in speed, slowness, superiority, and inferiority, their ultimate destination—the attainment of unsurpassed bodhi—is one. In the Awakening of Faith in the Mahāyāna, Aśvaghoṣa Bodhisattva generally indicates that the attainment of Buddhahood through Exoteric Buddhism necessarily takes three great asaṃkhyeya kalpas. Mantra Esoteric Buddhism alone specifically expounds the principle of attaining Buddhahood in this very body. |
| 依一念一生一时之修行，具足无量福智，转凡夫有漏之肉身，成大日法身无上之果德，故《大妙金刚经》云：不转法身，得无漏果，此自宗不共之深旨也。 |
Through practice in a single thought, a single lifetime, and a single moment, one fully possesses immeasurable merit, wisdom, and transforms the defiled physical body of an ordinary being into the unsurpassed fruition and virtue of Mahāvairocana’s Dharma body. Therefore, the Great Wonderful Vajra Sūtra says: “Without transforming the Dharma body, one attains the undefiled fruition.” This is the profound principle unique to this school. |
| 又密宗由八识修起，依果寻因，净土法相天台等宗，皆由六识修起，依因寻果，故迟速不同。密宗仗毗卢遮那威德力加持，于须臾间，证得无量三昧耶，以不思议法，能变易行者俱生我执种子，生金刚种子。 |
Moreover, Esoteric Buddhism begins its cultivation with the eight consciousnesses, seeking the cause on the basis of the fruition. Schools such as Pure Land, Dharma Characteristics, and Tiantai all begin with the six consciousnesses, seeking the fruition on the basis of the cause; hence the difference in speed and slowness. Relying on the empowering force of Vairocana’s majestic virtue, Esoteric Buddhism realizes immeasurable samayas in an instant. By inconceivable methods, it can transform the innate seeds of attachment to self in practitioners and give rise to vajra seeds. |
| 此根本与他宗不共处，未修密者，安得以凡夫情见，测佛之旨哉。密有东密藏密。 |
This is the fundamental point in which it differs from other schools. How can those who have not practiced Esoteric Buddhism measure the Buddha’s intent by the views and feelings of ordinary beings? Esoteric Buddhism includes Japanese Esoteric Buddhism and Tibetan Esoteric Buddhism. |
| 日本在唐时来学，尊弘法大师为祖，藏密即西藏所传之密，先是红教，后有宗喀巴者出，别立黄教，法则大同小异，黄教按步就班，有一定程序，偏于有相者多，红教则同修无相密乘。 |
Japan sent students to China during the Tang dynasty and reveres Master Kūkai as its patriarch. Tibetan Esoteric Buddhism is the Esoteric Buddhism transmitted in Tibet. At first there was the Red school; later Tsongkhapa emerged and separately established the Yellow school. Their methods are broadly similar, with minor differences. The Yellow school proceeds step by step according to a fixed sequence and tends more toward form-based practice, whereas the Red school also cultivates formless Esoteric Buddhism. |
| 昔达摩初祖，在东土传禅宗，在西藏传无相密乘，诺那活佛，言之甚详，近所传之大乘要道大手印要门诸法，其中有顿入真智一诀要门，极言法身禅定之理，惟当初红教，传非其人，遂多偏空流弊，或竟作恶，不合西藏人之机，此宗喀巴之所由出也。 |
In former times, the First Patriarch Bodhidharma transmitted the Chan school in the East and the formless Esoteric Vehicle in Tibet. The Living Buddha Nona explained this in great detail. Among the recently transmitted teachings, such as the essential gateway of Mahāmudrā, is a key method for directly entering true wisdom, which greatly expounds the principle of dharmakāya meditation. Yet in the beginning, the Red school transmitted it to unsuitable persons, and thus many abuses tending toward biased emptiness arose; some even committed evil deeds. This did not suit the capacities of Tibetans, and that is why Tsongkhapa emerged. |
| 东藏密宗，皆是修万法归一，以一相除一切相，尚未臻一归何处之旨，只有禅宗，直指心田，不历阶级，近世惟诺那活佛所传之法，稍稍引入禅宗，相与契合，其推重心中心法，叹为无上密乘，亦屡言之矣。 |
Japanese and Tibetan Esoteric Buddhism both cultivate the return of the myriad dharmas to the One, using the single characteristic to eliminate all characteristics. Yet they have not reached the principle of where the One returns. Only the Chan school directly points to the mind-ground and does not proceed through stages. In recent times, only the teachings transmitted by the Living Buddha Nona have somewhat incorporated Chan and accorded with it. He greatly valued the Heart-of-Heart Dharma, praising it as the unsurpassed Esoteric Vehicle, as he stated repeatedly. |
| 至印心宗之开山，大愚师尊，实为之祖，先入庐山出家修净土，后又拜经，大病几死，遇盗又几死，后于定中见普贤尊者为之灌顶，传心中心大法，及诸密印密咒，七年苦修，成就下山，开印心法门，为印心宗之祖。 |
As for the founding patriarch of the Mind-Seal school, the revered Master Dayu was truly its patriarch. He first entered monastic life on Mount Lu and cultivated Pure Land practice. Later, while paying homage to the scriptures, he became gravely ill and nearly died; he later encountered bandits and again nearly died. Then, in samādhi, he saw the venerable Samantabhadra empower him and transmit the great Heart-of-Heart Dharma, together with various secret mudrās and secret mantras. After seven years of arduous cultivation, he attained realization, descended the mountain, and opened the Mind-Seal Dharma gate, becoming the patriarch of the Mind-Seal school. |
| 此法通于各宗，印证心田，密宗之外，别开生面。此法非可妄传，合机则授，非可理测，事证乃知，非取诸相，非废诸相。以印心为宗，以般若为用，以总持为法，以净土为归，修法与他宗特异，证得之速，亦与他法不同。或教以参禅，或授其他密法，徐徐引入，为前方便，以上所说各宗，亦仅大概耳。 |
This Dharma connects with all schools and verifies the mind-ground, opening a new path beyond Esoteric Buddhism. This Dharma must not be transmitted rashly: it is bestowed when the recipient is suitable. It cannot be fathomed by reasoning; only actual realization reveals it. It neither grasps at characteristics nor discards them. Taking Mind-Seal as the core principle, prajñā as the function, dhāraṇī as the method, and the Pure Land as its ultimate destination, its practice differs greatly from that of other schools, and the speed of realization likewise differs from that of other methods. Some are taught Chan inquiry; others receive other esoteric teachings and are gradually guided in, as preliminary expedient means. The various schools described above have likewise been presented only in outline. |
| 行者欲问以何法来修，可以先事商榷，本会传法，先考察其人之根器、地位、时间、体力等等，然后付法，以免中途疑退之弊，至于问修的法子，当说明如下。 |
If practitioners wish to ask which Dharma they should cultivate, they may first discuss the matter. Before transmitting a practice, our association first examines the person’s capacity, circumstances, available time, physical strength, and so forth, and only then transmits the Dharma, in order to prevent the drawback of doubt and withdrawal midway. As for the methods of practice, they should be explained as follows. |
| 丁、修的方法 |
D. Methods of Practice |
| 此段已入正修分，关系至巨！ |
This section has entered the Section on Right Cultivation and is of the utmost importance! |
| 一、福慧双修 |
1. Cultivating Merit and Wisdom Together |
| 佛法本以救世，教人自度一切苦厄，免除奸诈残贼损人不利己诸恶，使人安心自在，勿起无谓恐怖，勿种无谓恶因，勿受无谓苦果，天下自然太平。太者普遍广大之意，如人人有平等观念，亦何至造杀盗淫妄诸业。 |
The Buddhadharma fundamentally aims to save the world, teaching people to liberate themselves from all suffering and adversity; to eliminate such evils as deceit, cruelty, harming others without benefiting oneself; to enable people to be at peace and at ease; not to give rise to needless fear; not to plant needless evil causes; and not to undergo needless painful results. Then the world will naturally be at peace. “Great” means universal and vast. If everyone held a view of equality, how could they commit the karma of killing, stealing, sexual misconduct, and false speech? |
| 但眼前种种苦恼，不问有钱无钱，都是福薄，有钱的不用以造福，使之消耗净尽，不种未来福田，及身而穷，或子孙荡废。无钱的不明致贫之由，皆因夙世悭吝所致，造业愈多，则苦愈甚。智者忧因不忧果，君子忧道不忧贫。 |
Yet the various sufferings before our eyes, whether one has money or not, all arise from scant merit. Those with money do not use it to create merit, but exhaust it; they do not plant fields of merit for the future, and become poor in their own lifetime, or their descendants squander and ruin their inheritance. Those without money do not understand the cause of their poverty: it is all brought about by stinginess in past lives. The more karma one creates, the more severe one’s suffering becomes. The wise worry about causes, not results; exemplary people worry about the Way, not poverty. |
| 了知今生苦恼，譬如今岁缺粮，原因在去年少种，今日修行下种，明年必可收成，决不可预借明年之粮，亦不得说没有明年也，此种人都是福薄之辈。 |
Understand that the suffering of this life is like a shortage of grain this year, caused by planting too little last year. If one cultivates and plants seeds today, one will surely harvest next year. One must never borrow next year’s grain in advance, nor may one say that there will be no next year. Such people are all lacking in merit. |
| 以福薄因缘故，难遇善知识矣，如有福德，则种种因缘，自然引之入佛，故有福无福，不在穷富，穷人而肯修，是真大富大贵之相。 |
Because of the causes and conditions of scant merit, it is difficult to encounter a good spiritual teacher. If one has merit and virtue, all kinds of causes and conditions will naturally lead one into the Buddhadharma. Thus, having or lacking merit does not depend on being poor or rich. A poor person willing to cultivate bears the marks of truly great wealth and nobility. |
| 余尝谓人若求富，是穷相，不穷何求之有，人若求贵，是贱相，不贱何求之有，根本在己自认为穷贱，相由心造，因必有果，非苛论也。大凡多愁之人，恶缘渐足，不久必有不顺或颠倒之事，愁则必穷，恼则必病，本相连也。 |
I have often said that one who seeks wealth bears the mark of poverty—if not poor, why seek it? One who seeks status bears the mark of lowliness—if not lowly, why seek it? The root lies in regarding oneself as poor and lowly. Appearances are created by mind; causes necessarily bear results. This is not harsh talk. In general, for those much given to anxiety, adverse conditions gradually become complete, and before long there will certainly be unfavorable or inverted circumstances. Anxiety inevitably brings poverty; vexation inevitably brings illness. They are intrinsically connected. |
| 且福薄之人，必碌碌于衣食住，断无暇于修行，为最可怜之人。故遇福薄人，先当使之修福，除其入道之障，有福人使之修慧，并养其福，此谓福慧双修，此非有福人不能承受也。 |
Moreover, people lacking in merit must busy themselves with clothing, food, and shelter and have no leisure at all for cultivation; they are the most pitiable. Therefore, when encountering those lacking in merit, one should first enable them to cultivate merit and remove their obstacles to entering the Way. Those who have merit should be enabled to cultivate wisdom while also nurturing their merit. This is called cultivating merit and wisdom together. Only those with merit can undertake it. |
| 修福之法，重在布施，六波罗蜜，第一布施，名为种福田，凡有钱而慷慨者，不必定欲其布施也，独悭吝或穷苦者，则劝其多施，一以教其施舍，除其贪习，一以种诸善根，助其因缘，非同世法之讲人情，分穷富而衡多寡者可比也。 |
The method of cultivating merit places emphasis on giving. Of the six pāramitās, giving is first and is called planting a field of merit. Those who have money and are generous need not necessarily be urged to give. But those who are stingy or poor should be encouraged to give more: first, to teach them generosity and remove their habitual greed; second, to plant wholesome roots and assist their causes and conditions. This is not comparable to worldly ways of speaking sentimentally of human relations and judging amounts according to whether people are poor or rich. |
| 凡夫劣见，求佛专为求福，以为福是佛可付予，求而可得，不得则疑谤起矣，复有求佛得慧，以为慧亦佛可付予，求而可得，不得亦生疑谤矣。近世求道者多，行道者少，修道者多，证道者少，皆因此病。 |
With the inferior views of ordinary beings, people seek the Buddha solely for blessings, believing that blessings are something the Buddha can bestow and can be obtained by asking; when they do not obtain them, doubt and slander arise. Others seek the Buddha for wisdom, believing that wisdom too is something the Buddha can bestow and can be obtained by asking; when they do not obtain it, they likewise give rise to doubt and slander. In recent times, many seek the Way but few practice it; many cultivate the Way but few realize it. All this is due to this failing. |
| 行者当知福慧应同修，佛不过指示法门，教汝自种善因于前，自得福报于后，欲求富贵，当除悭吝，先习布施。欲求开慧，当亲善知识，亦得先习布施，欲修福者，是真慧，人若真慧者，必肯除贪嗔以造福，然则修福正以修慧，愚人强分为二，亦殊偏执矣。 |
Practitioners should know that merit and wisdom are to be cultivated together. The Buddha merely points out the Dharma gate, teaching you to plant wholesome causes beforehand and thereby obtain fortunate karmic results later. If you wish for wealth and status, you should eliminate stinginess and first practice giving. If you wish to open wisdom, you should draw near to good spiritual teachers and likewise first practice giving. One who wishes to cultivate merit has true wisdom; if a person truly has wisdom, they will certainly eliminate greed and anger in order to create merit. Thus cultivating merit is precisely cultivating wisdom. It is quite a biased attachment for foolish people forcibly to divide them into two. |
| 二、定慧交资 |
2. Samādhi and Wisdom Mutually Support Each Other |
| 世人入道，亦知求定，知止而后能定，此儒家所说之定而道家袭取者也，但此是静，不得谓定。定者动定一如之谓也，见境不惑之谓也，一切接，一切不染，无著无住之谓也。 |
When worldly people enter the Way, they also know to seek samādhi. “Knowing where to stop, one can then become settled” is the samādhi spoken of by Confucianism and adopted by Daoism. Yet this is merely quietude and cannot be called samādhi. Samādhi means being equally settled in movement and stillness; it means not being deluded upon encountering circumstances; it means engaging with everything without being stained by anything, free from attachment and abiding. |
| 定慧非二，假名为二，即定之时慧在定，即慧之时定在慧，互相交资，如火如光，名若有二，不可分也。世人求定，以硬压不起念，断见闻为定，与木石何异，此是死于空无，落于断灭，反动时必至颠狂成魔。 |
Samādhi and wisdom are not two. They are provisionally named as two: when there is samādhi, wisdom is within samādhi; when there is wisdom, samādhi is within wisdom. They mutually support each other, like fire and light. Though their names may be two, they cannot be divided. Worldly people seek samādhi by forcibly suppressing thoughts so that none arise, and by cutting off seeing and hearing; how are they different from wood and stone? This is to die in emptiness and nothingness, falling into annihilationism. When activity returns, one will inevitably become deranged and demonic. |
| 又世人妄执定慧为两截事，遂有定多慧少之别，不知此非了义，定慧本属均等，无分多寡，惟世人习气，有好动者，有好静者，遂以好动者谓为多慧，好静者谓为多定，实则去定慧尚遥，定慧当由体起用，交资双融者也，正见不惑，名三昧定，三昧者，正定也，兹将禅定众名开示如后。 |
Moreover, people in the world mistakenly cling to concentration and wisdom as two separate matters, and thus distinguish between those with much concentration and little wisdom. They do not know that this is not the ultimate teaching. Concentration and wisdom are originally equal, with no distinction of more or less. It is only because people have habitual tendencies: some prefer activity, while others prefer stillness. Thus, those who prefer activity are called rich in wisdom, and those who prefer stillness are called rich in concentration. In fact, both are still far from concentration and wisdom. Concentration and wisdom should give rise to function from their essence, mutually supporting and integrating with one another. Unconfused right view is called samādhi concentration; samādhi means right concentration. The various names of meditative concentration are now explained as follows. |
| （一）三摩地，此是诸定总名，总一切法，持无量义，一切禅定摄心也。 |
(1) Samādhi: this is the general name for all forms of concentration. It encompasses all dharmas and retains immeasurable meanings; it is the gathering of the mind in all meditative concentrations. |
| （二）奢摩他，止也，调也，灭也，能调诸根不善法，使无染著也，又寂静义，名为定相。 |
(2) Śamatha: it means stopping, regulating, and extinguishing. It can regulate the unwholesome dharmas of the faculties so that there is no defiled attachment. It also carries the meaning of tranquility and is called the characteristic of concentration. |
| （三）三摩钵提，又名三摩，勾销也，方便随缘止也，此云等至，言于等持之中，能至胜位，即平等任持，双离沉掉，至胜定至圣位也。 |
(3) Samāpatti, also called samā: it means canceling out, or expediently stopping in accordance with conditions. It is rendered here as “equal attainment,” meaning that within equal maintenance one can reach a superior stage—maintaining equanimity, free from both torpor and restlessness, and attaining superior concentration and the stage of the noble ones. |
| （四）禅那，此云静虑，以寂灭为义，定慧双融，即静而虑，故非无记，与天台三观不同，因彼属推穷诸法性相，约义生解，此多约心成行，不立所观之境，息二边，止分别也。 |
(4) Dhyāna: this is rendered as “quiet contemplation,” with quiescence and cessation as its meaning. Concentration and wisdom are integrated; it is quiet yet contemplative, and therefore not an indeterminate state. It differs from the Tiantai three contemplations, for those investigate the natures and characteristics of all dharmas and generate understanding through their meaning. Here, however, the emphasis is more on forming practice through the mind: no object of contemplation is established, the two extremes are stilled, and discrimination ceases. |
| （五）毗钵舍那，此云观，谓以智照理，故云正见，亦云了见，观行成时，境智相应，了了见性不昧故。 |
(5) Vipaśyanā: this is rendered as “contemplation.” It means illuminating principle with wisdom, and is therefore called right view; it is also called clear seeing. When contemplative practice is accomplished, object and wisdom accord with one another, and one clearly sees one’s nature without obscuration. |
| （六）优毕义，止观平等也，止即定，观即慧也，又不诤不行义，或名为舍，不诤断常，不行空有，舍二边故。 |
(6) Upekṣā: it means equality of stopping and contemplation. Stopping is concentration, and contemplation is wisdom. It also means neither contending nor acting, and may be called relinquishment: one neither contends over annihilationism and eternalism nor acts upon emptiness and existence, thereby relinquishing the two extremes. |
| （七）末陀摩，此云莫著中道，谓中道亦假名，不应立也。 |
(7) Madhyama: this means not clinging to the middle way. The middle way itself is also a provisional designation and should not be established. |
| （八）毗恒迦毗遮罗，此云寻伺，亦云觉观，盖粗心感动名觉，细心分别名观。 |
(8) Vitarka-vicāra: this is rendered as “searching and examining,” and is also called awareness and contemplation. The stirring of the coarse mind is called awareness; the discrimination of the subtle mind is called contemplation. |
| （九）三昧，此云调直定，又名正思正定正受，谓入此定时，不受一切法故。 |
(9) Samādhi: this is rendered as regulated, upright concentration, and is also called right thought, right concentration, and right reception. It means that when one enters this concentration, one does not receive any dharmas. |
| 总之定慧相资，总归入阿字门，阿言一切诸法本不生义，生是缘生，本不可得，证入毗卢遮那性海，惟以此一字为真言，自在成立大曼荼罗。凡夫无智慧，不能了观诸法本源，妄谓有生。故甚深密藏者，众生自秘，惟证乃知。 |
In sum, concentration and wisdom support one another and ultimately enter the gateway of the syllable A. A signifies that all dharmas are originally unborn. Arising is dependent arising and, fundamentally, cannot be obtained. One realizes entry into the ocean of the nature of Vairocana; this single syllable alone serves as the true mantra, freely establishing the great maṇḍala. Ordinary beings lack wisdom and cannot clearly contemplate the source of all dharmas, mistakenly asserting that there is arising. Thus, the profound secret treasury is concealed by sentient beings themselves; only through realization can it be known. |
| 一切真言，不离五十字母，皆佛法之总相，阿字居首，总括一切，此五十字，一一皆是得解脱门。解脱者，以定慧证得无生法忍耳，世人如了达此义，证入无生，不起诸相，更有何恶可作，何罪可犯，然则又有何戒可持，此戒之隐于定慧中，非愚夫所可测知，妄断修密修禅为无戒律矣，然持戒法门亦不可不说，所以便初学者。 |
All true mantras do not depart from the fifty letters, which are the general characteristics of the Buddhadharma. The syllable A stands first and encompasses all. Each of these fifty letters is a gateway to liberation. Liberation means attaining the patience with the unbornness of dharmas through concentration and wisdom. If people fully understood this meaning and realized the unborn, without giving rise to any characteristics, what evil could they commit, and what offense could they violate? Then what precepts would remain to be upheld? This is how the precepts are hidden within concentration and wisdom; foolish people cannot fathom it and rashly conclude that Esoteric and Chan practitioners have no precepts. Yet the Dharma gate of upholding precepts must still be explained, so as to benefit beginners. |
| 三、戒合体相 |
III. Integrating the Essence and Characteristics of the Precepts |
| 戒有戒体戒相二种，相属威仪，何可废也。然无体则近于伪矣，戒体属心，然心虽无相，尚有一无相在，仍属有相，必至净空无我，无能作，无所作，无能戒，无所戒，斯真具足大戒。 |
Precepts have two aspects: their essence and their characteristics. Their characteristics pertain to deportment and cannot be discarded. Yet without their essence, they approach falsity. The essence of precepts belongs to the mind. Although mind is without characteristics, if there remains even an idea of “without characteristics,” it still belongs to characteristics. One must reach pure emptiness and selflessness, with no one who acts, nothing acted upon, no one who upholds precepts, and no precepts to be upheld. Only then does one truly and completely possess the great precepts. |
| 然劣慧者不知也，愚人或误为打破戒律，奔走呼号者有之。又或误为禅宗主自在放任，原不必持戒，因而纵荡者亦有之。一个要打倒，一个要维持，其实都不曾明白戒义，以至如此。 |
Those of limited wisdom do not understand this. Some foolish people mistakenly take it to mean destroying the precepts, and run about raising cries of alarm. Others mistakenly believe that the Chan school advocates free and unchecked indulgence, and that there is no need to uphold precepts; consequently, they become licentious. One side wants to overthrow them, and the other wants to preserve them, but neither understands the meaning of precepts, and thus matters come to this. |
| 夫戒也者，有戒心也，以法范之，故名曰律，众生颠倒，三业不净，对下根人，先使达其戒相，如杀盗淫，有事相可见者，彼易于领悟，故先说五戒，且明因果律以证之，以戒其行，戒于果者也。 |
Precepts involve a mind of restraint; when it is regulated by Dharma, this is called discipline. Sentient beings are inverted in their understanding, and their three karmic activities are impure. For those of lesser capacity, one first enables them to understand the characteristics of precepts. Killing, stealing, and sexual misconduct have observable outward forms, which they can readily understand. Therefore, the five precepts are first taught, along with the law of cause and effect to demonstrate them, so that their conduct may be restrained. This is restraining them with regard to results. |
| 对上根人，则说戒体，以杀盗淫为果，因在何处，则知贪嗔痴为根，如意业清净，恶业自除，此戒其心，心净则佛土净，戒于因者也。对上乘人，则说体相不二，同一缘空，心不可得，恶依何起，能所双忘，名曰定慧交资。 |
For those of higher capacity, the essence of precepts is taught. Killing, stealing, and sexual misconduct are results; where are their causes? One then knows that greed, anger, and ignorance are their roots. If the karma of the mind is pure, evil karma is naturally eliminated. This is restraining the mind; when the mind is pure, the Buddha-land is pure. This is restraining them with regard to causes. For those of the highest vehicle, the nonduality of essence and characteristics is taught: all alike are empty through conditions, mind cannot be obtained, so upon what could evil arise? When subject and object are both forgotten, this is called the mutual support of concentration and wisdom. |
| 若有染执，即名破戒，戒律之严，无过于此，故不戒之戒，斯名大戒。佛灭度后，嘱众生以戒为师，此言以自心为依止，借此法以范其心也，若仅守形相威仪，不内求诸心，适导之作伪，宁有是理，世人作恶作伪者多，正坐此病，行人说戒，岂不是怕破戒，我且告以破戒罪过之可怕。 |
If there is defiled attachment, it is called breaking the precepts. Nothing is stricter than this in the discipline of precepts; therefore, the precepts of non-precept are called the great precepts. After the Buddha entered parinirvāṇa, he instructed sentient beings to take the precepts as their teacher. This means relying on one’s own mind and using this Dharma to regulate it. If one merely observes outward forms and deportment without seeking within the mind, this only leads to hypocrisy. How could that be right? Many people in the world commit evil and practice hypocrisy precisely because of this fault. When practitioners speak of precepts, is it not because they fear breaking them? I shall therefore tell them how terrible the karmic consequences of breaking precepts are. |
| （一）犯杀盗淫者，自作自受，愿受报者，则放胆去做，凡不明三世因果之理者，先与说三世因果，与破戒之害，信得真切，自然不作恶业，但此系指未明佛理者说。 |
(1) Those who commit killing, stealing, or sexual misconduct reap what they themselves have done. If they are willing to undergo the retribution, they may boldly go ahead and do it. For anyone who does not understand the principle of cause and effect across the three periods of time, first explain the cause and effect of the three periods of time and the harm of breaking precepts. If they truly believe it, they will naturally cease committing evil karma. But this applies to those who have not yet understood Buddhist principles. |
| （二）已明佛理之居士，彼岂不知戒律，然尚未明何者谓为破戒，以心地未明故，若仅以犯杀盗淫为破戒，则佛戒只一部分，余皆可废矣，故知心戒为戒。今且勿谈高深，如心空无染等义。 |
(2) Lay practitioners who already understand Buddhist principles surely know the precepts. Yet they still do not understand what is meant by breaking precepts, because the mind-ground has not been clarified. If breaking precepts meant only committing killing, stealing, or sexual misconduct, then the Buddha’s precepts would comprise only one part, and all the rest could be discarded. Thus one knows that the precept of mind is the true precept. For now, let us not discuss such profound matters as the mind being empty and free from defilement. |
| 只要说浅显者，如不动恶念，即是持戒，但何谓恶念乎，当告之曰贪嗔痴与杀盗淫其罪正等，倘自心未净，常生恼乱，怨天尤人，即是大破戒，以有因必有后果也，故恨人破戒，即是自己破戒，若不明此理，即同拨无因果，更属可怕。 |
We need only speak of what is plain and accessible: not giving rise to evil thoughts is upholding precepts. But what are evil thoughts? One should tell them that greed, anger, and ignorance are equal in wrongdoing to killing, stealing, and sexual misconduct. If one’s mind is not pure and constantly gives rise to vexation and disorder, blaming Heaven and resenting others, this is a grave breaking of the precepts, for where there is a cause, there must be a subsequent result. Therefore, hating someone for breaking precepts is itself breaking precepts. If one does not understand this principle, one is no different from denying cause and effect, which is even more terrible. |
| 菩萨不见他过，此有二义，一不见谓不责，不起我见以定其是非也；二不见谓不住著，不以其过为意也。前为悲悯其过犯，此谓有智不取相，所谓智悲双运是也。菩萨处处不离大乘愿，布施所以戒贪，大悲所以戒嗔，般若所以戒痴。然则修一切法，不离乎佛法，不离乎戒，但必内外一如，体相合一，斯名得戒，否则不能逃于妄耳。 |
Bodhisattvas do not see the faults of others. This has two meanings. First, not seeing means not blaming them, not giving rise to a view of self in order to judge their right and wrong. Second, not seeing means not clinging to their faults or taking them to heart. The former is compassion for their transgressions; the latter is wisdom that does not grasp at characteristics. This is what is called the joint operation of wisdom and compassion. Bodhisattvas never depart from the Mahāyāna vows: giving is used to guard against greed, great compassion to guard against anger, and prajñā to guard against ignorance. Thus, cultivating every dharma never departs from the Buddhadharma or from precepts. Yet inward and outward must be as one, and essence and characteristics must be integrated. Only this is called attaining the precepts; otherwise, one cannot escape delusion. |
| 四、合定慧空 |
IV. Integrating Concentration, Wisdom, and Emptiness |
| 一切波罗蜜法门，或六或十，乃至八万四千，皆以般若为主，三藏十二部，终不离此法门。以慧破空则自定，定能生慧，慧复转空，合之如轮转而妙用无尽。修此三者，非有先后，乃同时启发，此是第一紧要处，务必特加注意。 |
All Dharma gates of the pāramitās, whether six, ten, or even eighty-four thousand, take prajñā as primary. The three baskets and twelve divisions of the canon ultimately do not depart from this Dharma gate. When wisdom breaks through to emptiness, concentration naturally arises; concentration can give rise to wisdom, and wisdom in turn penetrates emptiness. Combined, they revolve like a wheel, and their wondrous functioning is inexhaustible. Cultivating these three has no sequence of before and after; they are activated simultaneously. This is the foremost essential point and must receive special attention. |
| 诸仁相处一年，平心而论，自己修证者，岂望人知，且冷暖自知，亦岂他人可知。惟为将来不致误人起见，不能不明白个所以然，诸仁所得益处，实在信心清净，用功切实，不负我大愚师尊苦行多年，受诸疑谤，一番宏法苦心。 |
My friends, having associated with one another for a year, let us speak fairly: those who have cultivated and realized for themselves do not expect others to know it. One alone knows whether one is warm or cold; how could others know? Yet, to avoid misleading people in the future, we cannot fail to understand the reason for it. The benefit you have gained truly lies in purity of faith and earnest practice. You have not failed the years of ascetic practice, the many doubts and slanders endured, and the painstaking propagation of the Dharma by my revered teacher, Patriarch Dayu. |
| 且彼此皆曾疑谤过来，后来探险性强，不肯以耳为目，亲自每日修六座九座，练习观照，依法而修，转入正信，非真得实惠，安肯如此深信不惑。 |
Moreover, we have all passed through doubt and slander. Later, with a strong spirit of exploration, we refused to take our ears as our eyes. We personally practiced six or nine meditation sessions daily, trained in contemplative awareness, and cultivated according to the Dharma, thereby turning toward right faith. Had we not truly received real benefit, how could we have become so deeply convinced and free from doubt? |
| 诸仁当知，修法同学，有修至三四千座，尚不明所以，不能起用，原因究在何处，知之否乎？彼此共同参究不过一年，所得自觉不同，原因又安在乎？诸仁所得，乃在不修之修，云何不修之修，言不修时亦修也。 |
You should know that among fellow practitioners of this Dharma, some have practiced three or four thousand sessions and still do not understand the reason for it or know how to bring it into function. Where does the cause lie—do you know? We have investigated together for only a year, yet our own experience of what we have gained differs. Where, then, does the cause lie? What you have gained lies in practice within non-practice. What is practice within non-practice? It means that even when not formally practicing, one is still practicing. |
| 诸仁深得修法之妙，不仅在佛堂打坐时修，竟肯处处习照观空，运用般若，乃至之游戏之地，练得摄心归一，即此便是起用，不独此法为然，无论修净修禅，法法皆应如是，皆可如是。非法之分有顿渐，乃行人不达起用之咎。 |
You have deeply grasped the marvel of this practice. You do not cultivate only while sitting in meditation in the Buddha hall; rather, you are willing everywhere to train in awareness, contemplate emptiness, and apply prajñā—even in places of play and recreation. You train the mind to gather and return to oneness; this is precisely bringing it into function. This is not unique to this Dharma. Whether one cultivates Pure Land or Chan, every dharma should be practiced in this way and can be practiced in this way. It is not that dharmas are divided into sudden and gradual; the fault lies in practitioners’ failure to understand how to bring them into function. |
| 盖修之一事，岂在两小时，昼夜六时恒居愿海，时时警惕，随境观心，斯名正修。所谓上座修者，修体而已，入奢摩他，名之曰止，由止得定，无明顿灭，但得本，莫愁末，此擒贼先擒王之妙诀也。 |
How could cultivation be confined to two hours? Throughout the six periods of day and night, one should constantly abide in the ocean of vows, remain vigilant at every moment, and observe the mind in response to circumstances. This is called right cultivation. What is called cultivating while seated is merely cultivating the essence. Entering śamatha is called stopping; through stopping, one attains concentration, and ignorance is suddenly extinguished. Once the root is obtained, do not worry about the branches. This is the wondrous key of capturing the chief before capturing the bandits. |
| 所谓下座修者，随地起用而已。禅那静虑，名之曰观，观照起慧，慧观证空，用除习气，功有深浅，法无定法，时无定时，多练则纯熟也，此二大纲，如双轮并进，万勿偏废。又如试刀，前为磨，此为用，不用不知利钝，不磨不能锋利。简言之，要无时无刻不观心，即行住坐卧，处处是修，在在起妙用耳。 |
What is called cultivation after leaving the seat is simply bringing it into function wherever one may be. Dhyāna, quiet contemplation, is called contemplation. Contemplative awareness gives rise to wisdom; wisdom’s contemplation realizes emptiness, and application removes habitual tendencies. Achievement may be deep or shallow, there is no fixed Dharma, and no fixed time. With much practice, one becomes proficient. These are the two great outlines; they advance together like two wheels and must never be neglected in favor of one another. It is also like testing a blade: the former is sharpening, and this is using it. Without using it, one does not know whether it is sharp or dull; without sharpening it, it cannot become keen. In brief, one must observe the mind at every time and moment. Walking, standing, sitting, or lying down, everywhere is cultivation, and everywhere wondrous functioning arises. |
| 凡人修持经过，必有过程，一曰修以求悟，二曰悟后正修。修以求悟者，根本打开无明，转入正路也。此赖善知识之开示悟入，自己下苦功参究，必有囫地一声之日。囫字是宗门下语，言开悟时廓然之意境也。 |
Everyone’s course of cultivation necessarily has stages. First, one cultivates in order to seek awakening; second, after awakening, one cultivates correctly. Cultivating in order to seek awakening means fundamentally opening up ignorance and turning onto the right path. This depends on the instruction that enables one to awaken and enter from a good spiritual friend, and on one’s own arduous effort in investigation. There will surely come a day of a sudden “hu” sound. Hu is a term used in the Chan school, describing the vast and open state at the time of awakening. |
| 悟后正修者，开般若后，扫荡习气，入正功作之时，而此功作，不外时时提照观空，宗下公案语录诸书，系在已悟后，借以练习起用，非可于未悟前读以求悟者也，不到开悟时，看亦无用，反生我见，转增诸病，至云无修无得无证，并非离修离得离证，正是不着不住，能所双忘，再加一切缘生，非有实体。 |
Correct cultivation after awakening means that, after prajñā has opened, one sweeps away habitual tendencies and enters the time of genuine work. This work consists solely in constantly raising awareness and contemplating emptiness. The books of koans and recorded sayings in the Chan tradition are for those already awakened to use in training how to bring realization into function; they are not to be read before awakening in an attempt to gain awakening. Until the time of awakening, reading them is useless and instead gives rise to views of self, increasing one’s ailments. As for speaking of no cultivation, no attainment, and no realization, this does not mean abandoning cultivation, attainment, and realization. It means precisely not clinging or abiding, with subject and object both forgotten; moreover, all things arise through conditions and have no substantial entity. |
| 所谓修得证者，亦缘会而立假名，弥勒菩萨解金刚般若经云：非有为非离，诸如来涅槃，言不取有为法，亦不离有为法，不取不舍，斯是如来涅槃之境，可见有无不二，虽即于事，未染于心，此名曰空。 |
What is called cultivation, attainment, and realization is also a provisional designation established when conditions converge. Maitreya Bodhisattva’s explanation of the Diamond Prajñā Sūtra says: “Neither conditioned nor apart from conditioned are the nirvāṇas of all Tathāgatas.” This means neither grasping conditioned dharmas nor departing from conditioned dharmas. Neither grasping nor abandoning—this is the realm of the Tathāgata’s nirvāṇa. Thus existence and nonexistence are nondual: though engaged in phenomena, the mind remains unstained. This is called emptiness. |
| 然有人偏执于空，以为一切众生皆有佛性，我又何必再修，人又何必我度呢，不知众生本体是佛者，言如醉汉本来不醉，但因酒而迷，现正颠倒，不能不救，若偏于空，此空即等于著有，毕竟不曾空得也。 |
Yet some people cling one-sidedly to emptiness. They think, “Since all sentient beings possess Buddha-nature, why must I cultivate further, and why must I liberate others?” They do not realize that although the essential nature of sentient beings is Buddha, it is like saying that a drunkard is originally not drunk: deluded by alcohol, he is now upside down and confused and cannot but be rescued. If one is biased toward emptiness, that emptiness is equivalent to clinging to existence; after all, one has never truly realized emptiness. |
| 世人不解空义，以断灭无有为空，圣人解空，以一切无自性，无实体，一切不可得，有而不有，无从执实之为空，众生苦因，在认妄为真，执于有我，色缚心缚，永不解脱，毕竟痛苦。 |
Worldly people do not understand the meaning of emptiness, taking annihilation and nonexistence to be emptiness. Sages understand emptiness as follows: all things lack self-nature and substantial reality; all are unobtainable. Though they exist, they do not truly exist, so there is nothing to grasp as real—this is emptiness. The cause of sentient beings’ suffering lies in mistaking the false for the true and clinging to a self. Bound by form and bound by mind, they can never be liberated and ultimately remain in pain. |
| 圣人悯之，遂教以空境空心诸法，空心即是空境，不执即是证空，证空始明无我，无我即是断苦。所以因地先要开佛知见，佛知见者，般若是也，以般若破空，空即不执，并不执亦不执，斯是净空无我，苦乐皆无依据。 |
The sages pity them and therefore teach the emptiness of objects, mind, and all dharmas. To empty the mind is to empty objects; nonattachment is realizing emptiness. Only upon realizing emptiness does one understand no-self, and no-self is the cessation of suffering. Therefore, at the causal stage one must first open the Buddha’s knowledge and vision. The Buddha’s knowledge and vision is prajñā. With prajñā one breaks through attachment to emptiness: emptiness means nonattachment, and one does not even cling to nonattachment. This is pure emptiness and no-self, in which neither suffering nor happiness has any basis. |
| 世人怕落空，这个怕落，便不曾空，一班小心谨慎之士，都说怕落空，是不明空义，更有世人误解空义，遂说无因果，造种种恶，由于根本未明，所谓茫茫荡荡遭殃祸，即此意也。 |
Worldly people fear falling into emptiness. This very fear of falling means that they have never realized emptiness. A group of overly cautious people all say that they fear falling into emptiness; this is because they do not understand its meaning. Still others misunderstand emptiness and consequently claim that there is no cause and effect, committing all kinds of evil. Because they have fundamentally not understood, they encounter the calamity described as “vast and boundless confusion bringing disaster and misfortune.” This is precisely its meaning. |
| 行者切忌与糊涂人说般若，生许多疑谤罪过，但又不能不下试探法门，用启其机，观其机是否可讲，然后授之。且妄谈般若，其罪甚大，然非谈之罪，乃妄之过。 |
Practitioners must take great care not to speak of prajñā with confused people, lest many offenses of doubt and slander arise. Yet one cannot avoid using tentative skillful means to awaken their potential, observing whether they are receptive to such teaching before imparting it to them. Moreover, to speak carelessly about prajñā is a grave offense. The offense, however, does not lie in speaking of it, but in speaking falsely. |
| 今人并般若而废之，因噎废食，诚妄而又妄矣，故不可言而与之言，妄也，可与言而不言，亦妄也，自己不能言而与人言，妄也，自己可以言而不与人言，亦妄也。故解义当圆，决不可因此而废药，又不可因药而疑病，活用在人，于药何咎，今为尔等说十八空义。 |
People today discard prajñā altogether; they give up eating for fear of choking—truly, this is delusion upon delusion. Thus, to speak to those to whom one should not speak is delusion; not to speak to those to whom one may speak is also delusion. To speak to others when one cannot speak of it oneself is delusion; not to speak to others when one can speak of it oneself is also delusion. Therefore, one’s understanding must be complete. One must never abandon the medicine on this account, nor doubt the illness because of the medicine. Its living application lies with the person; what fault is there in the medicine? I shall now explain for you the meanings of the eighteen kinds of emptiness. |
| 空者，并非空气之空，空间之空，空虚之空，以此空尚属有相也，如空碗，具有空相，以饭满之，空相即无，故非无所见闻觉知之为空也。 |
Emptiness does not mean the emptiness of air, of space, or of a void, for such emptiness still has form. An empty bowl, for example, possesses the appearance of emptiness; when it is filled with food, that appearance of emptiness disappears. Therefore, emptiness does not mean the absence of all seeing, hearing, sensation, and knowing. |
| 此空云者，乃以般若力，证知事事物物，都无自性，无实体，徒以因缘会合而假有，名遂为空。大智度论云：舍利弗，菩萨欲住内空，外空，内外空，空空，大空，第一义空，有为空，无为空，毕竟空，无始空，散空，性空，自相空，诸法空，不可得空，无法空，有法空，无法有法空。当学般若波罗蜜，兹将此十八空，略释其义如下： |
What is called emptiness here is the realization, through the power of prajñā, that every matter and thing lacks self-nature and substantial reality, and exists only provisionally through the coming together of causes and conditions; this is therefore called emptiness. The Treatise on the Great Perfection of Wisdom says: “Śāriputra, bodhisattvas who wish to abide in inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, conditioned emptiness, unconditioned emptiness, ultimate emptiness, beginningless emptiness, dispersal emptiness, emptiness of nature, emptiness of intrinsic characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence of dharmas, emptiness of existing dharmas, and emptiness of both nonexistent and existing dharmas should study the Perfection of Wisdom.” The meanings of these eighteen kinds of emptiness are briefly explained below: |
| （一）内空 内即六根，眼耳鼻舌身意，眼空无我无我所等故。 |
(1) Inner emptiness: “Inner” refers to the six sense faculties—eye, ear, nose, tongue, body, and mind. The eye is empty because it has no self or anything belonging to a self, and so forth. |
| （二）外空 外即六入，色声香味触法，色空无我无我所等故。 |
(2) Outer emptiness: “Outer” refers to the six sense objects—forms, sounds, scents, tastes, tactile objects, and dharmas. Form is empty because it has no self or anything belonging to a self, and so forth. |
| （三）内外空 合内外十二入中无我无我所等。 |
(3) Inner-and-outer emptiness: Within the combined twelve sense bases of inner and outer, there is no self or anything belonging to a self, and so forth. |
| （四）空空 以破前三空，谓三空亦空也。 |
(4) Emptiness of emptiness: This refutes the preceding three kinds of emptiness; that is, the three kinds of emptiness are themselves empty. |
| （五）大空 即十方空，十方无边际，故名为大，以西方论，西方无边，一切处皆有西方，故名为空。 |
(5) Great emptiness: This is the emptiness of the ten directions. The ten directions have no boundaries, and thus it is called great. Speaking in terms of the western direction, the west has no limit; every place has a west, and thus it is called emptiness. |
| （六）第一义空 第一义名诸法实相，以不破不坏者，名为实相，然此实相亦空，何以故，此实相空，无受无著故，若诸法实相而有者，应受应著，而实相者，即是非相，不应受著。 |
(6) Emptiness of the ultimate meaning: The ultimate meaning is called the true aspect of all dharmas. That which cannot be destroyed or ruined is called the true aspect. Yet this true aspect is also empty. Why? Because this true aspect is empty, without reception or attachment. If the true aspect of all dharmas existed, it could be received and grasped; but the true aspect is precisely no aspect and should not be received or grasped. |
| （七）有为空 有为法，名因缘和合生，所谓五蕴十二入十八界等，故空。 |
(7) Conditioned emptiness: Conditioned dharmas are those produced by the coming together of causes and conditions, such as the five aggregates, twelve sense bases, and eighteen realms. Therefore, they are empty. |
| （八）无为空 无为法名无因缘，不生不灭，如虚空故。难者曰：有为法，以无自性故空则可耳，云何无为法亦空耶，答曰：若除有为，则无无为，有为实相，即是无为，以有为空，故无为亦空，以二事不异故。 |
(8) Unconditioned emptiness: Unconditioned dharmas are called free of causes and conditions; they neither arise nor cease and are like empty space. An objector asks, “It is understandable that conditioned dharmas are empty because they lack self-nature. But why are unconditioned dharmas also empty?” The answer is: “Without conditioned dharmas, there would be no unconditioned dharmas. The true aspect of conditioned dharmas is itself the unconditioned. Since the conditioned is empty, the unconditioned is also empty, for the two are not different.” |
| （九）毕竟空 毕竟空者，破一切法，令无遗余，故名毕竟空。此毕竟空亦空，无虚实相待，若有遗余，不名毕竟空。 |
(9) Ultimate emptiness: Ultimate emptiness destroys all dharmas, leaving nothing remaining; thus it is called ultimate emptiness. This ultimate emptiness is itself empty: there is no opposition between void and real. If anything remained, it could not be called ultimate emptiness. |
| （十）无始空 以一切法无初际，故众生无有始，又以无明覆爱所系，往来生死，始不可得，破是无始法，故名无始空。 |
(10) Beginningless emptiness: Since all dharmas have no initial boundary, sentient beings have no beginning. Moreover, because they are covered by ignorance and bound by attachment, they come and go in birth and death, and their beginning cannot be found. To refute this beginningless dharma is called beginningless emptiness. |
| （十一）散空 散名别离相，以诸法和合故有，如车以辐辋辕毂，众和为车，若散离各处，则失车名，人以五蕴四大和合，故名为人，离之人不可得。 |
(11) Dispersal emptiness: Dispersal means the characteristic of separation. Dharmas exist through combination. For example, a cart is made from spokes, rims, shafts, and hubs; when these are combined, there is a cart, but when they are scattered and separated, the name “cart” is lost. A person is called a person because the five aggregates and four great elements are combined; when these are separated, no person can be found. |
| （十二）性空 诸法性常空，假来相续，故似若不空，譬如水性自冷，假火则热，止火停久，水则还冷。如经云：眼空无我无我所，何以故，性自尔故。 |
(12) Emptiness of nature: The nature of all dharmas is always empty. They merely continue provisionally, and therefore seem not to be empty. For example, water by nature is cold, but through the addition of fire it becomes hot; when the fire ceases for a long time, the water returns to coldness. As a sūtra says, “The eye is empty, without self or anything belonging to a self.” Why? Because its nature is naturally so. |
| （十三）自相空 一切法有二种相，一者总相，二者别相，是二相皆空，故名自相空。总相者，如一切总皆无常等，别相者，言诸法虽皆无常，而各有一别相，如地为坚相，火为热相等，各各别也。 |
(13) Emptiness of intrinsic characteristics: All dharmas have two kinds of characteristics: general characteristics and particular characteristics. Both are empty, and this is called emptiness of intrinsic characteristics. General characteristics are such things as the fact that all things are impermanent. Particular characteristics mean that although all dharmas are impermanent, each has its own distinct characteristic: earth has solidity as its characteristic, fire has heat as its characteristic, and so forth; each is distinct. |
| （十四）诸法空 一切法有内有外，有好有丑，以心生而有，无自体故空。 |
(14) Emptiness of all dharmas: All dharmas may be inner or outer, beautiful or ugly. They arise through mind and are empty because they lack a self-entity. |
| （十五）不可得空 一切法乃至无余涅槃，皆不可得，故空。 |
(15) Emptiness of the unobtainable: All dharmas, up to and including nirvāṇa without remainder, are unobtainable; therefore, they are empty. |
| （十六）无法空 无法者，名法已灭，法已灭无，名无法空。 |
(16) Emptiness of nonexistent dharmas: Nonexistent dharmas are dharmas that have already ceased. A dharma that has already ceased is nonexistent; this is called emptiness of nonexistent dharmas. |
| （十七）有法空 有法者，诸法以因缘和合而有，实性无故，名有法空。 |
(17) Emptiness of existing dharmas: Existing dharmas are all dharmas that exist through the coming together of causes and conditions. Since their true nature does not exist, this is called emptiness of existing dharmas. |
| （十八）无法有法空 取此无法有法诸相，皆不可得，是为无法有法空。` |
(18) Emptiness of both nonexistent and existing dharmas: The characteristics of these nonexistent and existing dharmas are all unobtainable. This is called emptiness of both nonexistent and existing dharmas. |
| 以上是为十八空，以诸法无我故空，我者主宰义，诸法离缘，即不能自生，故自无主宰，无主宰，故无我。 |
These are the eighteen kinds of emptiness. All dharmas are empty because they lack a self. “Self” means a ruler or controller. When dharmas are apart from conditions, they cannot arise by themselves; thus they naturally have no controller. Having no controller, they have no self. |
| 因缘和合生，故空，始终不可得，故空，以惟心所显现，故空，知一切万法皆从心现，悉无自体，故称为空。若欲住此十八空门，当学般若，行者切勿因我说空，便落空，亦勿因我说空，便怕落空去，落空怕落空，都著于有，仍是颠倒生死。要知未尝有一法能出我之灵台智性耳，智者自会理解得，但不依般若，如人入暗，则无所见矣。 |
Because things arise through the coming together of causes and conditions, they are empty. Because neither their beginning nor their end can be obtained, they are empty. Because they are manifested solely by mind, they are empty. Know that all the myriad dharmas arise from mind and entirely lack self-entity; therefore, they are called empty. If you wish to abide in this gate of the eighteen kinds of emptiness, you should study prajñā. Practitioners, do not fall into emptiness because I speak of emptiness, nor fear falling into emptiness because I speak of emptiness. Falling into emptiness and fearing falling into emptiness are both attachment to existence; they remain the inverted course of birth and death. Know that there has never been a single dharma that can go beyond the numinous terrace of one’s wisdom-nature. The wise will understand this for themselves; but without relying on prajñā, one is like a person entering darkness, unable to see anything. |
| 空一切境，是名断色缚，空一切心，是名断心缚，色心二缚如断，即不复退转，但余习未除，仍必加修，至断色心二缚余习为究竟，至此则定慧合一，交相为用，其妙若无尽藏也。 |
To empty all objects is called cutting off the bondage of form; to empty all mind is called cutting off the bondage of mind. Once the two bondages of form and mind are severed, one will no longer regress. Yet residual habitual tendencies have not been eliminated, so one must continue cultivating until the residual habits associated with the two bondages of form and mind are eliminated completely. At that point, samādhi and wisdom become one and function mutually; their wonder is like an inexhaustible treasury. |
| 五、大心承当 |
V. Undertaking with Great Resolve |
| 取法乎上，仅得其中，故发大心为入道第一要门。志愿大，则成就必大，因果同时成就也，能承当此义，方是如来种子，生如来家，此又名本愿力。 |
Aim for the highest, and one will attain only the middle; therefore, arousing a great resolve is the foremost gateway to entering the Way. If one’s aspiration is great, one’s accomplishment will surely be great; cause and effect are accomplished simultaneously. Only those able to undertake this principle are seeds of the Tathāgata, born into the Tathāgata’s family. This is also called the power of original vows. |
| 我辈何幸而生于今世，非但得闻正法，并受持正法，上仗佛慈，指示无尽宝藏，譬如穷子遇天眼人指示地埋宝藏，顿成富人。若自己客气，以为发财无份，则亦终身贫穷焉矣。承当即是荷担，荷担如来无上菩提，是佛所咐嘱，又何必小心谦退，自以为让德可风哉，故发大心是修行中第一个关口。 |
How fortunate we are to have been born in this present age. Not only do we hear the true Dharma, but we also uphold it. Relying above on the Buddha’s compassion, we are shown an inexhaustible treasury, like a poor son who meets a person with the heavenly eye who points out buried treasure, whereupon he suddenly becomes rich. If one is overly modest and believes that one has no share in such wealth, one will remain poor for life. To undertake is to shoulder the burden of the Tathāgata’s unsurpassed bodhi; it is what the Buddha has entrusted to us. Why, then, need one retreat in excessive caution and humility, imagining that yielding virtue is admirable? Therefore, arousing a great resolve is the first critical pass in cultivation. |
| 六、要真出家 |
VI. Truly Leaving Home |
| 出家之义微矣，佛制削发缁衣为出家者，欲人离去家庭尘俗之烦恼也，人与家庭间，关系比较最深，时间最久，情爱相系又最深，不断爱缚，无由入道，于是慕山林之幽静，喜尘劳之远离，舍而去之，佛为下根人说法，不能不如是，然又有居士，示有妻子财产，日居烦恼之中，无所染污，心离尘劳，是真出家者。 |
The meaning of leaving home is profound. The Buddha established that shaving the head and wearing dyed robes constitutes leaving home, wishing people to depart from the afflictions of household and worldly life. A person’s ties to family are the deepest and longest lasting, and the bonds of affection and love are also the strongest. Without severing the bonds of love, there is no way to enter the Way. Thus, one admires the quiet seclusion of mountains and forests, delights in distance from worldly toil, and abandons these things to depart. The Buddha taught in this way for people of lesser capacities, for he could not avoid doing so. Yet there are also lay practitioners who outwardly have wives, children, and property, and who dwell daily amid afflictions without being stained by them; their minds have departed from worldly toil. These are those who have truly left home. |
| 故居士宜在家出家，言身虽在家，心已出离，若比丘则应出家出家，言身心两出家，永断烦恼。此佛为上根人说，若明心菩萨，则大事已了，入无学位，心无出入，亦无烦恼。 |
Therefore, lay practitioners should leave home while remaining at home: though the body remains at home, the mind has already departed. Bhikshus, however, should leave home in both respects: body and mind both leave home, and afflictions are forever cut off. This is what the Buddha taught for people of superior capacities. As for bodhisattvas who have realized the mind, the great matter has already been settled. Having entered the stage beyond learning, their minds neither depart nor enter, and they have no afflictions. |
| 徒为教化众生，现比丘相而为说法，亦可表示威仪，故出亦得，不出亦得，总勿自欺欺人，名真出家。又回俗一事，佛制所许，若比丘身不回俗，心常恼乱，不忘名闻利养者，即是回俗，并是破戒，非福田僧，与恶人不异。至清静有德之众，不论比丘居士，皆名僧宝，不可不知。 |
They merely manifest the appearance of bhikshus in order to teach sentient beings and expound the Dharma; this may also express dignified deportment. Therefore, leaving home is acceptable, and not leaving home is also acceptable. In all cases, do not deceive yourself or others: this is called truly leaving home. As for returning to lay life, the Buddha’s regulations permit it. If a bhikshu does not return to lay life bodily, but his mind is constantly disturbed and he does not forget fame, reputation, profit, and support, then he has in fact returned to lay life and has broken the precepts. He is not a saṅgha member who is a field of merit and is no different from an evil person. As for pure and virtuous people, whether bhikshus or lay practitioners, all are called jewels of the Saṅgha. This must be understood. |
| 七、谨防八忌 |
VII. Carefully Guard Against the Eight Taboos |
| 云何八忌？一者忌求神通。二者忌多疑而活。三者忌求速与待心。四者忌人情与依他。五者忌呆板执病。六者忌不依规矩。七者忌失觉照。八者忌未得谓得，未证谓证，及衡量他人意境。此名八忌，以犯此即能障道，故忌之。 |
What are the eight taboos? First, do not seek spiritual powers. Second, do not live in excessive doubt. Third, do not seek quick results or wait with expectation. Fourth, do not be governed by human sentiment or rely on others. Fifth, do not rigidly cling to fixed methods. Sixth, do not fail to follow the rules. Seventh, do not lose wakeful awareness. Eighth, do not claim attainment when it has not been attained, claim realization when it has not been realized, or measure the inner states of others. These are called the eight taboos, because violating them can obstruct the Way; therefore, they must be avoided. |
| 一忌神通 |
First Taboo: Spiritual Powers |
| 求神通者，其根在贪得，因地不正，为害滋大，世人无不求神通，但不识神为何物，通为何事，盲修瞎练，误己误人，更有一班因噎废食之徒，未曾了解斯义，因疑生怖，裹足不前，并佛传之无上心印密乘，亦不敢修，且阻碍他修以为慈悲，譬如庸医误药杀人，不责医而禁其药，过在庸医，于药何咎，何惑之甚也。 |
Those who seek spiritual powers are rooted in greed for gain. When the causal ground is improper, the harm grows all the greater. Everyone in the world seeks spiritual powers, yet they do not know what “spiritual” is or what “power” is. They cultivate blindly and train blindly, misleading themselves and others. There is also a group who, having choked, refuse to eat; without ever understanding this principle, they give rise to fear from doubt and dare not proceed. They do not even dare to cultivate the unsurpassed Mind-Seal Esoteric Vehicle transmitted by the Buddha, and they obstruct others from cultivating it, believing this to be compassion. It is like an incompetent physician who kills someone with the wrong medicine: instead of blaming the physician, one prohibits the medicine. The fault lies with the incompetent physician; what blame belongs to the medicine? How utterly deluded this is. |
| 神有人身血气相因之神，藏于内者曰精，发于外者曰神，心为主，精气神为奴，此神通，即是心意通达，乃心神通也，由我达彼，由体起用，神力有大小之不同，通力亦有灵拙之各异，人之神通，系属本有，譬如灯之有火，火本有光，火不发光者，非无光也，其咎在阻碍不通，为七情六欲所蔽，有体不起用耳。 |
The spiritual capacity associated with a human body and its vital energies is called essence when stored within and spirit when expressed outwardly. The mind is the master; essence, energy, and spirit are its servants. These spiritual powers are the unobstructed functioning of mind and intention—the powers of mind-spirit. They extend from oneself to others and arise as function from essence. Spiritual power may be greater or lesser, and its functioning may be nimble or dull. Human spiritual powers are inherently present, like fire in a lamp: fire inherently has light. If fire does not shine, it is not that it lacks light; the fault lies in obstruction and blockage. One has the essence but does not give rise to its function, because one is obscured by the seven emotions and six desires. |
| 世人不解神通，遂以变幻为神通，实大自误，变幻是幻术，有类于术，非有所凭藉不能施也，神通则不然。 |
Because people do not understand spiritual powers, they take transformations and illusions to be spiritual powers, thereby greatly deceiving themselves. Transformations and illusions are magical arts, akin to techniques; they cannot be performed without relying on something. Spiritual powers are not so. |
| 《宝藏论》云：神通有五种，一曰妖通，如狐狸老变，木石精灵依附之类。二曰报通，如鬼神逆知，神龙隐变，或夙世所修天眼未成，今世童年视听特异者之类。 |
The Treatise on the Treasury states: “There are five kinds of spiritual powers. First are demonic powers, such as old foxes that transform, or spirits of wood and stone that attach themselves to others. Second are karmically acquired powers, such as ghosts and spirits that know things in advance, divine dragons that conceal themselves or transform themselves, or those who cultivated the heavenly eye in former lives without bringing it to completion and who, as children in this life, have unusually keen sight and hearing.” |
| 三曰依通，如乘符往来，药饵咒水，以及放光引神，必有所依藉等类。此三者假名曰通，实非通也，以不究竟，且必退转故。 |
Third are dependent powers, such as traveling by means of talismans, medicines, mantras, or consecrated water, and emitting light to summon spirits; all such things necessarily depend on some support. These first three are only provisionally called powers; in truth, they are not powers, because they are not ultimate and must inevitably recede. |
| 四神通，计有五，一天眼，二天耳，三他心，四夙命，五神足，此虽名通，然有究竟不究竟二种，无道者，不究竟，终必退转，并有危险，颠狂成魔，堕大地狱，究竟者下再详言之。五曰道通，以道为体而前五神通为用也。 |
The fourth kind is spiritual powers, of which there are five: the heavenly eye, heavenly ear, knowledge of others’ minds, knowledge of former lives, and spiritual powers of movement. Although these are called powers, there are two kinds: ultimate and nonultimate. For one without the Way, they are nonultimate and will eventually recede; they also entail danger—one may become deranged, become possessed by demons, and fall into the great hells. The ultimate kind will be explained in detail below. Fifth are powers of the Way: taking the Way as their essence and the preceding five spiritual powers as their function. |
| 佛家以求得道通为主，于六通先下手，六通者，居五通之上，漏尽通也，世法为有漏，出世法为无漏，通于二者，概不染著，名曰漏尽，修六通之法，必先明心地，开发觉慧，证得净空以为体，然后缘化万有，无心应物以为用。 |
Buddhists take the attainment of powers of the Way as primary and first set to work on the six supernormal powers. The six supernormal powers stand above the five powers; they include the power of ending the outflows. Worldly dharmas have outflows, while supramundane dharmas are without outflows. To be unobstructed in both, without attachment or defilement in either, is called ending the outflows. To cultivate the six supernormal powers, one must first understand the mind-ground, develop awakened wisdom, and realize pure emptiness as one’s essence. One then responds to and transforms the myriad things, without a mind that clings to objects, as one’s function. |
| 故《宝藏论》又云：智有三种，三智者，一真智，二内智，三外智。博览古今，通达俗事，外智也；割断烦恼，心意寂静，乃小乘所修，此内智也；都非究竟，故不名真。真智者，圣凡不二，情见皆空，了解无物，体用如如，是名真智，此即道通。我人所修，道通为体，五神通为用，未得体而起用，必致堕落，必招后果，甚可畏也。 |
Thus the Treatise on the Treasury also states: “There are three kinds of wisdom: true wisdom, inner wisdom, and outer wisdom. Broad knowledge of past and present and fluency in worldly affairs are outer wisdom. Cutting off afflictions and making mind and intention tranquil is what the Lesser Vehicle cultivates; this is inner wisdom. Neither is ultimate and therefore neither is called true. True wisdom is that in which sages and ordinary beings are nondual, emotional views are all empty, one understands that no thing exists, and essence and function are such as they are. This is called true wisdom.” This is precisely the power of the Way. What we cultivate takes powers of the Way as essence and the five spiritual powers as function. To activate function before attaining the essence will surely lead to downfall and bring future consequences; it is greatly to be feared. |
| 道家修者，以发五神通为极则，乃硬压六识，硬摒习气，用制伏法，开五神通，根本未空，遇有力之外境前来，或喜或悲，魔即乘入，如开天眼无隔，能见诸切己恼怨之事，不觉嗔怒，遂致堕落。 |
Daoist practitioners regard the development of the five spiritual powers as their highest aim. They forcibly suppress the six consciousnesses and forcibly eliminate habitual tendencies, using methods of subjugation to develop the five spiritual powers. Yet their fundamental ground has not been emptied. When powerful external circumstances arise, they may become joyful or sorrowful, and demons then seize the opportunity to enter. For example, once the heavenly eye opens without obstruction, one may see all the vexing and resentful matters that concern oneself, become angry without realizing it, and thereby fall. |
| 或见男女爱悦之事，不觉情移入胎，因贪嗔痴之根未除，暂时压伏不起，一旦反动，不复可制。 |
Or one may see scenes of men and women in love, have one’s feelings unconsciously stirred, and enter a womb. Because the roots of greed, anger, and ignorance have not been removed, they may temporarily be suppressed and fail to arise; but once they react, they can no longer be controlled. |
| 若能先证法空，后开五通，则诸境前来，无美恶亲疏情爱喜怒之别，平等自在，无可动摇，顺逆一如矣，此神通乃属有体有用，名为究竟。否则根本未得，反为神通所误，故非究竟也。贪求神通，即是贪根，亦属好奇劣性。藉此以图名利恭敬，未离得失之贪，安得名道。 |
If one first realizes the emptiness of dharmas and only afterward develops the five powers, then when all circumstances appear, there is no distinction of beauty or ugliness, intimacy or estrangement, affection or aversion, joy or anger. One remains equal and at ease, incapable of being shaken, and is the same amid favorable and adverse circumstances. Such spiritual powers possess both essence and function and are called ultimate. Otherwise, if one has not attained the fundamental ground, one will instead be misled by spiritual powers; thus they are not ultimate. Craving spiritual powers is itself a root of greed and also an inferior disposition of curiosity. If one relies on them to seek fame, profit, and reverence, one has not left behind greed over gain and loss. How could this be called the Way? |
| 本会修法，第一不许求神通，坐时见光见佛等等，皆幻心所起，悬为大戒，故常反复告诫，防其稍得胜境，喜魔来入心肺也，故道与术不能不明辨。本会一年来，修法数百人，幸无诸病者，以因地正而所企者大耳。 |
In the practices of our association, the first rule is that seeking spiritual powers is not permitted. Seeing lights, seeing Buddhas, and the like while sitting are all produced by the deluded mind. This is established as a major precept. Therefore, we repeatedly warn practitioners, guarding against their attaining even a slightly exalted state and allowing the demon of delight to enter their hearts. Thus the Way and techniques must be clearly distinguished. During the past year, several hundred people in our association have practiced these methods, and fortunately none has suffered such ailments, because their causal ground is correct and their aspiration is lofty. |
| 道家五神通，是用硬功夫修得，佛家五神通，是明心后自然证得，道家得五神通，有用无体，虽初意在道，后则不觉流入为术，故术而非道，佛家证五神通，先体后用，运术以为道。 |
The Daoist five spiritual powers are attained through strenuous effort. The Buddhist five spiritual powers are naturally realized after understanding the mind. Daoists who attain the five spiritual powers have function without essence. Although their initial intention is directed toward the Way, they later unconsciously drift into techniques; thus they are techniques rather than the Way. When Buddhists realize the five spiritual powers, essence comes before function, and they employ techniques as the Way. |
| 道家五神通有退堕，为暂时之得，佛家则无此弊，名究竟得；道家专用五神通，佛家唯不得已时用之。 |
The Daoist five spiritual powers may recede and lead to downfall; they are temporary attainments. Buddhism has no such defect and calls this ultimate attainment. Daoists specialize in using the five spiritual powers, whereas Buddhists use them only when unavoidable. |
| 道家视五神通为神奇，佛家视五神通为极平庸。 |
Daoists regard the five spiritual powers as miraculous; Buddhists regard them as utterly ordinary. |
| 神灵外道，亦具五通，但无漏尽通。学佛本意，是在求解脱，无系缚。惟重漏尽通，以诸漏既尽，彻了世、出世法，乃真佛道也。 |
Non-Buddhist paths concerned with spirits likewise possess the five powers, but they lack the power of ending the outflows. The original intent of studying Buddhism is to seek liberation, free from bondage. One should value only the power of ending the outflows, for when all outflows have been ended and one thoroughly understands both worldly and supramundane dharmas, this is the true Buddha Way. |
| 若专重神通，则心为神通所持，即属贪得，非但不能了生死，且深入魔障，乃至颠狂，甚可痛也，古德分道通神通以别此义。修心中心密法，以见性明心为主，成就无相悉地。悉地是言大成就，不是乐小法者所可思议。 |
If one places exclusive importance on spiritual powers, the mind is held by those powers; this is greed for gain. Not only will one be unable to be liberated from the two forms of birth-and-death, but one will sink deeply into demonic obstacles and may even become deranged. This is most grievous. The ancient worthies distinguished powers of the Way from spiritual powers in order to clarify this principle. In cultivating the Heart-of-Heart Dharma, realizing one’s true nature and understanding the mind are primary, culminating in the attainment of formless siddhi. Siddhi means great accomplishment; it is not something that those who delight in lesser practices can conceive. |
| 从来修东密藏密，往往喜谈神通，此行者自误，非法之咎。神通本非外来，静者心多妙，自然物物皆通，处处应合，以智慧力，运用妙法，苟利于众生，一切皆可方便，苟为自己贪得，即毫厘亦属生死。 |
Those who have long cultivated Japanese Esoteric Buddhism or Tibetan Esoteric Buddhism often delight in speaking of spiritual powers. Such practitioners mislead themselves; it is not the fault of the Dharma. Spiritual powers do not come from outside. One who is tranquil has a mind replete with marvels; naturally, all things are unobstructed and everywhere accord. With the power of wisdom, one employs wondrous methods. If it benefits sentient beings, everything may serve as an expedient; but if it is for one’s own greedy acquisition, then even the slightest fraction belongs to birth and death. |
| 又有人闻说神通，即谈虎色变，因噎废食，以为密法即是魔法，谤佛谤法，至可怜悯。 |
Others, upon hearing of spiritual powers, turn pale at the mention of a tiger and, having choked, refuse to eat. They regard Esoteric Buddhism as demonic practice, slander the Buddha and slander the Dharma. They are most pitiable. |
| 不知念佛至一心不乱时，证得三昧，当下神游净土，若已生，若今生，若当生，此非神通而何？世人根性，执于有相，必以可见者为神通，不可见之妙谛，反认为虚妄。佛法不取于相，不离于相，依摩诃般若为宗，故不必见光见佛，颠倒其心，惟内观自性，了达无生，心无障碍，神通自在其中。 |
When Buddha-recitation reaches one-pointedness of mind without distraction and one realizes samādhi, one may at that very moment roam the Pure Land spiritually—whether one has already been reborn there, is now reborn there, or will be reborn there. If this is not spiritual power, what is it? People’s faculties are attached to appearances: they insist that only what can be seen is spiritual power, while taking the wondrous truth that cannot be seen to be unreal. Buddhadharma neither grasps appearances nor departs from them. It takes Mahāprajñā as its principle. Therefore, there is no need to see lights or Buddhas and thereby turn one’s mind upside down. One need only inwardly contemplate one’s own nature, thoroughly realize the unborn, and let the mind be without obstruction; spiritual powers are freely present therein. |
| 众生心中，本具足体相用三大之因，既然体大相大用大，则何种神通而不备耶。此三大之因，可为法报化三身之果，众生非是不具，只是不知，其不知原因，由于执著事相，迷隔真理。 |
Within the minds of sentient beings are inherently complete the causes of the three great aspects: essence, appearance, and function. Since essence is great, appearance is great, and function is great, what spiritual power is not fully present? The causes of these three great aspects can become the fruition of the three bodies—the dharmakāya, sambhogakāya, and nirmāṇakāya. It is not that sentient beings lack them; they simply do not know this. The reason they do not know is that they cling to phenomenal appearances and are deluded into separation from true principle. |
| 《金刚经》云：但凡夫之人，贪著其事，所以一切经论，皆破众生身心事相等执。如辅行记云：修三昧者，忽发神通，须急弃之，有漏之法，虚妄故也。 |
The Diamond Sūtra states: “Ordinary beings are attached to such things.” Therefore, all sūtras and treatises dismantle sentient beings’ attachments to the appearances of body, mind, and phenomena. The Record of Supplementary Practice states: “If one cultivating samādhi suddenly develops spiritual powers, one must immediately abandon them, for conditioned dharmas are unreal.” |
| 佛法重无漏无取，以般若为尊，般若能泯诸相，但安于理，即是事通，若专求通，必障于理，理通者，无非演一乘之门，了无生之理，一言契道，当生死而证涅槃，目击明宗，即尘劳而成正觉，刹那间革凡成圣，须臾即变有为空，如此作用，岂非最大神通乎，天下归仁，即此意耳。 |
Buddhadharma values being without outflows and without grasping, and honors prajñā. Prajñā can dissolve all appearances. Simply resting securely in principle is itself unobstructed functioning in phenomena. But if one seeks powers exclusively, one will surely be obstructed in principle. Unobstructed principle is nothing other than expounding the gate of the One Vehicle and realizing the principle of the unborn. When a single word accords with the Way, one realizes nirvāṇa amid birth and death; upon directly perceiving the clear principle, one attains perfect awakening amid the dusts of toil. In an instant, one is transformed from ordinary to sage; in a moment, the conditioned becomes empty. Is this not the greatest spiritual power? That all under heaven returns to benevolence means just this. |
| 故修法人，应先证得漏尽通，余通皆是邪伪而不真实，邪则不正，惑乱心生，迷于本性，切不可妄冀。 |
Therefore, practitioners should first realize the power of ending the outflows. All other powers are deviant and false rather than true. What is deviant is not upright; confusion arises in the mind, and one becomes deluded about one’s true nature. One must never vainly hope for them. |
| 由上观之，妖通报通依通无论矣，其五神通中，所谓天眼天耳他心等等，佛法亦具有，今概称为邪伪者，以其但有神通之用而无道通之体，道通属之漏尽，神通为外道二乘之所共，道通唯大乘法之所明。 |
From the foregoing, demonic powers, karmically acquired powers, and dependent powers need not be discussed further. Among the five spiritual powers, the so-called heavenly eye, heavenly ear, knowledge of others’ minds, and so forth are also possessed in Buddhadharma. They are now collectively called deviant and false because they have only the function of spiritual powers and lack the essence of powers of the Way. Powers of the Way belong to the ending of the outflows. Spiritual powers are shared by non-Buddhist paths and the two vehicles, whereas powers of the Way are elucidated only by the Mahāyāna Dharma. |
| 佛法惟贵道通，不贵神通，但亦不废神通，惟未到力量，不许运用，防两误耳。故宝藏论又云：智有邪正，通有真伪，若非法眼精明，难可辨了，是以俗间多信伪邪，少信真正，此妙理之难显也。 |
Buddhadharma values only powers of the Way, not spiritual powers; yet it does not discard spiritual powers altogether. It simply does not permit their use before one has attained sufficient strength, in order to prevent two kinds of error. Thus the Treatise on the Treasury also states: “Wisdom may be deviant or correct, and powers may be true or false. Unless one’s dharma eye is keen and clear, it is difficult to distinguish them. Therefore, worldly people often believe in what is false and deviant and seldom believe in what is true and correct. This is why this wondrous principle is difficult to reveal.” |
| 心意寂静，乃小乘入断灭之见，若真智所明，则在体解无物，净秽不二，是谓破法执之要道也。不破法执，不足以言大乘法要，故大乘讲万法皆如，惟心所现等等，皆明入不二法门，则事理圆融，因果交彻，神通妙用，尽在目前矣。 |
Tranquility of mind and intention is the Lesser Vehicle’s entry into the annihilationist view. What true wisdom illuminates, however, is the understanding in essence that no thing exists and that purity and impurity are nondual. This is the essential path for breaking attachment to dharmas. Without breaking attachment to dharmas, one cannot speak of the essential teaching of Mahāyāna. Therefore, the Mahāyāna teaches that all phenomena are such as they are and are manifested only by mind, and so forth. All this clarifies entry into the dharma gate of nonduality. Then principle and phenomena interpenetrate, cause and effect thoroughly connect, and the wondrous functioning of spiritual powers is entirely before one’s eyes. |
| 总之神通之妙用，在开慧眼法眼之妙通，慧眼知人之根器利钝等，法眼在能知于何人应用何法以度彼等，合之即是佛眼，非另有一佛眼也。此神通由内而外，先通自己，先度自己之习气烦恼，将自己各种业障除净，自然开通。 |
In sum, the wondrous function of spiritual powers lies in the wondrous unobstructed functioning of the wisdom eye and dharma eye. The wisdom eye knows people’s capacities, whether sharp or dull; the dharma eye knows which Dharma should be applied to which persons in order to liberate them. Together, these are the Buddha eye; there is not some separate Buddha eye. These spiritual powers proceed from within to without. First become unobstructed in yourself; first liberate yourself from habitual tendencies and afflictions, and eliminate your various karmic obstacles. Then unobstructed functioning will naturally open. |
| 但除业障，必依般若为之扫荡，此菩萨所求之大神通也。今更以《大日经》、《仁王护国般若经》③、《心经》等证之。 |
But to eliminate karmic obstacles, one must rely on prajñā to sweep them away. This is the great spiritual power sought by bodhisattvas. Let us further confirm this through the Mahāvairocana Sūtra, the Benevolent Kings’ Prajñā Sūtra for Protecting the Nation, and the Heart Sūtra. |
| 《大日经》云：此菩萨证净菩提心门，名初法明道，菩萨住此，不久勤修，便得除一切盖障三昧。此菩提心者，世人往往误解为大悲心，一似由恶心转入善心，谓为发菩提心。是知菩提本不可得，明一切不可得，是为菩提心。 |
The Mahāvairocana Sūtra states: “When this bodhisattva realizes the gate of the pure bodhicitta, it is called the first stage of the Dharma’s luminous path. When a bodhisattva abides here and diligently cultivates for no long time, they attain the samādhi that removes all obscurations.” People often misunderstand this bodhicitta as a mind of great compassion, as though it were merely a transformation from an evil mind to a good mind, which they call arousing bodhicitta. Yet bodhi is inherently unobtainable; realizing that everything is unobtainable is bodhicitta. |
| 初法明道，是言登初地至十地也。道者地也，言必修证三昧，明心不可得，亲见实相后，始可住此。住此者，言住于般若也，非般若无以扫荡一切盖障，不久勤修，自得除盖障三昧，当发五神通。 |
The first stage of the Dharma’s luminous path means ascending from the first bhūmi to the tenth bhūmi. “Path” means bhūmi. It means that one must cultivate and realize samādhi, understand that mind is unobtainable, and directly see the true aspect before one may abide here. To abide here means to abide in prajñā. Without prajñā, one cannot sweep away all obscurations. By diligently cultivating for no long time, one naturally attains the samādhi that removes obscurations and will develop the five spiritual powers. |
| 神通本来人人具足，非佛菩萨独有而众生独无，以众生为无始无明所障，不能发通。 |
Spiritual powers are originally complete in everyone; they are not possessed by Buddhas and bodhisattvas alone while sentient beings alone lack them. Sentient beings are obscured by beginningless ignorance and therefore cannot manifest these powers. |
| 惟以本来具足故，非可予夺，惟有自己修证，经过一定程序，第一步修以求悟，证得三昧，亲见实相，第二步悟后正修，以般若力扫荡盖障，第三步盖障渐净，神通自然开显，此神通方是永不退转。 |
It is only because this is originally complete that it cannot be given or taken away. One can only cultivate and realize it for oneself, passing through a definite process: first, cultivate in order to awaken, realize samādhi, and directly behold true reality; second, after awakening, undertake proper cultivation, using the power of prajñā to sweep away obscurations; third, as the obscurations gradually clear, spiritual powers naturally manifest. Only such spiritual powers never regress. |
| 非如外道用强制定功所发之神通，毕竟见境起惑而退转也。故不得净空三昧，先发五神通，是最危险的事。因憎爱之心未除，一切不能平等，种种怪象，都到眼前，随之流转，即是生死颠倒耳。 |
They are not like the spiritual powers produced by non-Buddhist paths through forcibly imposed meditative concentration, which ultimately regress when one encounters circumstances and gives rise to delusion. Therefore, to develop the five spiritual powers before attaining the samādhi of emptiness is most dangerous. Since the mind of aversion and attachment has not yet been removed, one cannot regard everything with equanimity. All manner of strange appearances come before one's eyes; to be carried along by them is precisely the upside-downness of birth and death. |
| 障者，计有五种： |
There are said to be five kinds of obstacles: |
| 一、烦恼障，谓粗分根本六大烦恼：贪、嗔、痴、疑、慢、不正见也，细分即八万四千种习气，此皆夙世积习，障入道之机也。 |
1. The obstacle of afflictions: in its coarse aspect, this consists of the six fundamental afflictions—greed, anger, ignorance, doubt, pride, and wrong views. In its subtle aspect, it consists of the eighty-four thousand kinds of habitual tendencies. All these are accumulations from former lives that obstruct one's capacity to enter the Way. |
| 二、孽障，因过去现在造无数罪孽，其人现虽有得道因缘，而前孽未消，自生种种留难。 |
2. Karmic obstacles: because one has created countless wrongs and evil deeds in the past and present, although one may now have the karmic conditions for attaining the Way, one's former wrongs have not yet been eliminated and naturally give rise to various hindrances. |
| 三、法障，谓虽已修持，因前世谤法故，不能遇善知识。善谓善巧，知识乃知其人之根器而以正法利导之，正法者，正合其机之谓也，如药合于病，不拘于何种药也。 |
3. Obstacles to the Dharma: although one has already practiced, because one slandered the Dharma in former lives, one cannot encounter a good spiritual guide. “Good” means skillful; a “knower” is one who understands a person's capacities and guides them beneficially with the true Dharma. “True Dharma” means that which precisely accords with the person's capacity, just as medicine must suit the illness, without being confined to any particular kind of medicine. |
| 譬如其人之机，合于净土，若以不合其机之禅密教之，非善知识矣。若其人般若之机已熟，当方便引之，使成就无相悉地，乃仍教以有相法门，亦非善知识矣。此虽师之咎，也是其人夙世疑法谤法，或吝不教人，所得之果报也。 |
For example, if a person's capacity is suited to the Pure Land, but one teaches that person Chan or Esoteric Buddhism, which does not suit that capacity, one is not a good spiritual guide. If a person's capacity for prajñā has already matured, one should guide that person expediently so that they attain the siddhi of formlessness; if one instead continues to teach a form-based dharma gate, one is likewise not a good spiritual guide. Although this is the teacher's fault, it is also the karmic result of that person's doubting or slandering the Dharma in former lives, or begrudging instruction to others. |
| 四、生障，谓虽得闻正法，但忙于谋生，无暇修持，多所障碍故。 |
4. Obstacles of livelihood: although one has heard the true Dharma, one is busy making a living and has no leisure for practice, and thus encounters many hindrances. |
| 五、所知障，谓虽已遇善知识，已闻正法，照以种种因缘，不能和合，如我慢贡高等，足以妨碍般若波罗蜜，此谓五障。可知种种因缘，障入道之门，要打开业障，归入此门，仍是般若，非般若无以除一切盖障。 |
5. The obstacle of knowledge: although one has encountered a good spiritual guide and heard the true Dharma, various causes and conditions do not come together—for example, arrogance and conceit—which are sufficient to obstruct prajñāpāramitā. These are called the five obstacles. Thus one may know that all kinds of causes and conditions obstruct the gate of entering the Way. To open karmic obstacles and enter this gate still requires prajñā; without prajñā, there is no means to remove all obscurations. |
| 又非除粗分盖障，不能修般若波罗蜜也。《心经》谓菩萨乃至三世诸佛，皆以般若波罗蜜多，故得无上菩提，夫见性成佛，不依般若，何由见性。 |
Nor is it the case that one must first remove the coarse obscurations before cultivating prajñāpāramitā. The Heart Sūtra says that bodhisattvas, and even the Buddhas of the three times, all attain unsurpassed bodhi through prajñāpāramitā. If seeing one's nature and becoming a Buddha does not rely on prajñā, how can one see one's nature? |
| 《仁王经》云：在金刚定前，所有知见，皆不得名见，惟佛顿解，具一切智，所有知见，才名为见，此见即是般若，佛名大觉，具一切智智，为无上大明大神也。 |
The Sutra for Humane Kings says: “Before the vajra samādhi, all knowledge and views cannot be called seeing. Only the Buddha, who instantaneously comprehends and possesses all-knowing wisdom, has knowledge and views that may be called seeing.” This seeing is prajñā. The Buddha is called the Greatly Awakened One; possessing the wisdom of all-knowing wisdom, he is the unsurpassed great radiance and great spiritual power. |
| 《仁王经》又云：证到金刚三昧，即如登大高台，普观一切，无不了了，同真际，等法性，圆满德藏，住如来位，可往十方诸佛刹土，利乐有情，通达实相，与佛无异。所言刹土，非有定所，所称有情，亦不拘亲疏远近也。 |
The Sutra for Humane Kings further says: “Upon realizing vajra samādhi, it is as if one has ascended a lofty platform and surveys all things universally, with nothing not thoroughly understood. One accords with the true limit, is equal to dharmatā, perfects the treasury of virtues, and abides in the Tathāgata's stage. One may travel to the Buddha-lands of the ten directions, benefit and bring joy to sentient beings, comprehend true reality, and be no different from a Buddha.” The “Buddha-lands” mentioned do not refer to any fixed location, and the sentient beings so called are not limited by closeness or distance, intimacy or estrangement. |
| 《仁王经》又云：十方法界一切如来，皆依此门而得成佛，若言越此得成佛者，是魔所说，非佛所说，是故汝等应如是知，如是见，如是信解云云。 |
The Sutra for Humane Kings further says: “All Tathāgatas throughout the dharma realm of the ten directions attain Buddhahood by relying on this gate. If anyone says that Buddhahood can be attained apart from this, that is the speech of Māra, not the speech of the Buddha. Therefore, you should know thus, see thus, and have faith and understanding thus,” and so forth. |
| 佛说得斩金截铁，正恐后人迷于所知障，不能信入，要知此门即是般若波罗蜜门，九九归元，不离乎此，若云学般若不是究竟，请问更学何法是究竟耶？佛所说了义经，不将反为不了义耶？彼为此说，其用意实偏于佛力而疏于自 |
The Buddha spoke with such decisive clarity precisely because he feared that later people would be deluded by the obstacle of knowledge and unable to enter through faith. You should know that this gate is the gate of prajñāpāramitā. Though ninety-nine streams return to their source, none departs from this. If one says that studying prajñā is not ultimate, then what Dharma could one study that would be ultimate? Would that not make the Buddha's definitive teachings into nondefinitive teachings? Their intention is in fact to emphasize the Buddha's power while neglecting one's own power. |
| 力，以为佛之神变加持，转眼即可使我成佛，而成佛之凭据，要人能见者，惟有神通，遂误为神通即是成佛，故置般若于脑后也。不知成佛云者，谓以如实智觉了一切诸法，故名为觉，而佛即是觉者，觉即般若之简称也。 |
They believe that the Buddha's miraculous transformations and blessings can make them Buddhas in an instant. Since the proof of becoming a Buddha must be something people can see, they mistakenly take spiritual powers to be Buddhahood itself, and thus put prajñā out of mind. They do not understand that becoming a Buddha means awakening to all dharmas through wisdom that accords with reality; hence it is called awakening. A Buddha is an awakened one, and awakening is simply an abbreviated name for prajñā. |
| 神变旧译神力，如来威神之力，超出限量，即是自证三菩提，虽十地菩萨，尚非其境，如自己证入三密门，方可与佛相应，佛之加持力，然后可加。应机而兴，遇缘而会，自然而致，非可强也。 |
“Miraculous transformations” was formerly translated as “spiritual powers.” The majestic spiritual power of the Tathāgata surpasses all limits; it is self-realized perfect enlightenment. Even tenth-bhūmi bodhisattvas have not yet entered this realm. Only when one has personally entered the gate of the three mysteries can one correspond with the Buddha; only then can the Buddha's power of blessing be bestowed. It arises in response to capacities and comes together upon meeting conditions; it arrives naturally and cannot be forced. |
| 故佛力虽宏，非人人可得而加持，否则一切众生，皆为过去诸佛度尽矣。 |
Therefore, although the Buddha's power is vast, not everyone can receive its blessing. Otherwise, all sentient beings would have been completely liberated by the Buddhas of the past. |
| 佛为往昔大悲愿力故，欲使诸有情蒙益，普示种种法门，然人能弘道，非道弘人，如来密要之藏，即是自家宝藏，必依法修持，至程度相等时，方得佛力加持。佛与众生，岂有厚薄亲疏之分，加以成就因缘，各各不同。自己机缘未熟，般若力量未充，情见所覆，障其入道。 |
Because of the great compassion and vows formed in the past, the Buddha wishes all sentient beings to receive benefit and universally reveals various dharma gates. Yet people can spread the Way; the Way does not spread people. The Tathāgata's treasury of essential secrets is one's own treasure-house. One must cultivate according to the Dharma, and only when one reaches an equal degree can one receive the Buddha's blessing. How could the Buddha distinguish between sentient beings as favored or neglected, close or distant? Moreover, the conditions for accomplishment differ for each person. When one's own capacities and conditions are not mature, the power of prajñā is insufficient, and emotional views cover one over, they obstruct one's entry into the Way. |
| 彼不自咎而疑法，疑法即是般若力不够。彼复不知神通显露，实在般若扫荡五障之后。又神通而使众人普见者，此即非神通，以其知见与众生无别也。若幻术幻师亦云神通，则幻师咒力，加持药草，现种种未曾有事，可即称之为佛乎？ |
Such people do not blame themselves but doubt the Dharma; to doubt the Dharma is precisely to lack sufficient power of prajñā. They further do not know that spiritual powers manifest only after prajñā has swept away the five obstacles. Moreover, spiritual powers that enable everyone to see them are not spiritual powers, because such seeing is no different from that of ordinary sentient beings. If one calls the illusions of a magician spiritual powers—when the magician's mantras bless herbs and produce all kinds of unprecedented marvels—could one then call that magician a Buddha? |
| 彼因地只误此一点，遂致满盘皆错。故修行人求大神通者，即是因地不正，即是魔眷属，今特列于八忌之首，慎勿自误可也。 |
They err only at this one point at the causal stage, yet this causes the whole undertaking to go wrong. Therefore, practitioners who seek great spiritual powers have an incorrect causal basis and belong to Māra's retinue. This is especially listed first among the eight prohibitions. Take care not to mislead yourselves. |
| 二忌多疑与浮活 |
The Second Prohibition: Excessive Doubt and Fickleness |
| 疑因不明事之所以，得失之观念太重；浮活因信心不坚，贪速而行持无恒，皆由根性贪便利所致。凡学一事，无论为工艺为农商，亦必三年毕业，万无数月成就之理，况学佛乎，况自己多生之习气乎！ |
Doubt arises from not understanding why things are as they are and from placing too much weight on gain and loss. Fickleness arises from unstable faith, greed for quick results, and a lack of constancy in practice. Both result from a disposition that greedily seeks convenience. In learning any skill, whether craft, farming, or commerce, one must complete at least three years of training; there is no possibility of accomplishment in only a few months. How much more is this so in studying Buddhism, and how much more with the habitual tendencies accumulated over many lives! |
| 凡事在未定以前，以我见预测之，分别之，或认理未真，即定我见，断为是非，自心终无把握，后又犹豫不定，此名曰疑，盖粗分为惑，细分为疑，如事之不可为者，不辨邪正，糊涂迳从者惑也，又明知其不可，乃不敌己之情见而摇乱动心者，亦惑也。至于细微流转，比量而迷惑不定者，入于疑矣。 |
Before a matter is settled, one may use one's own views to predict and discriminate, or, without truly understanding the principle, fix one's own view and judge something right or wrong. Yet inwardly one has no assurance, and afterward one again hesitates and remains undecided. This is called doubt. In its coarse aspect, it is delusion; in its subtle aspect, it is doubt. For example, when something cannot be done, if one does not distinguish right from wrong but muddleheadedly follows it anyway, that is delusion. If one clearly knows it cannot be done, yet cannot overcome one's own emotional views and so becomes agitated and unsettled, that too is delusion. When such subtle fluctuations continue, with inferential comparisons leaving one confused and uncertain, one has entered into doubt. |
| 世人造业受苦，已不可胜道，复又苦在不知其苦，而苦之最苦者，曰不明心地。如心地明白，则无事不可为，以心为一切主，名曰心王，王如失位，国必紊乱，故破疑乃如国之立主以定乱，为明心入手第一步功夫。 |
There is no end to the karma people create and the suffering they undergo. Worse still, they suffer without knowing that they suffer. The greatest suffering of all is not understanding the mind-ground. If the mind-ground is clear, there is nothing that cannot be done. Since the mind is master of all, it is called the mind-king. If a king loses his position, the state will surely fall into disorder. Thus, destroying doubt is like establishing a ruler in a state in order to end disorder; it is the first step in the work of realizing the mind. |
| 疑与信为正对，不信即疑，今欲起信，必先破疑，破疑则决定勿退，方可入精进之途，今之半途疑退，即属此病，故关系至巨。 |
Doubt and faith stand in direct opposition: not having faith is doubt. If one wishes to arouse faith, one must first destroy doubt. Once doubt is destroyed, one must resolutely not retreat; only then can one enter the path of diligent progress. The doubt and retreating midway seen today belong to this illness, and its consequences are therefore extremely serious. |
| 破疑之法，应从问与行入手。第一问难，先自认为极老实人，虚心下气，遇事请问，古人居上位者，尚应不耻下问，况初学求善知识者，岂可不虚心容纳，一一请问以释其疑，此谓问。 |
The method of destroying doubt should begin with inquiry and practice. First is inquiry: one should regard oneself as a most honest person, be humble and modest, and ask whenever one encounters a matter. Even those of high position in ancient times should not have been ashamed to ask those below them; how then can beginners seeking a good spiritual guide fail to receive things with humility? Ask about each matter in order to dispel one's doubts. This is called inquiry. |
| 第二实行，凡经善知识开示后，仅明于理，未证于事，终必转疑而惑，故必实行修持，使事理双融，心内了无挂碍，方名破疑，此谓行。然问难与修行有别否乎？曰问即是行，不必定分为二，盖问难所以启修行之机，修行又可开问难之缘，随行随问，互相精进，若仅问而不行，终无益耳。 |
Second is actual practice. After receiving instruction from a good spiritual guide, one may understand only the principle and not verify it in actual experience; in the end, one will inevitably again turn to doubt and delusion. Therefore one must actually cultivate, so that principle and phenomena fully interpenetrate and there is no hindrance at all within the mind. Only this is called destroying doubt. This is called practice. But are inquiry and practice separate? It may be said that inquiry itself is practice; they need not be rigidly divided into two. Inquiry opens the occasion for practice, and practice can create the conditions for inquiry. Ask as you practice and practice as you ask, each advancing the other. If one merely asks without practicing, it will ultimately be of no benefit. |
| 疑有疑在事前与事后两种，疑在中途事后者，尚属有理，若在事前，则系情见用事，凭空臆造，自然越疑越深，因而致病或颠倒者有之，此属世间最苦之人。然此疑已属于果，由患得患失而来，患为疑之起因，亦因事而生，并非完全凭空，第事之不必疑，或可以不疑而转辗疑虑者，此则多事攀援，庸人自扰耳。 |
There are two kinds of doubt: doubt before an undertaking and doubt midway through or after it. Doubt midway through or afterward may still be understandable, but doubt beforehand is the operation of emotional views, an unfounded fabrication; naturally, the more one doubts, the deeper the doubt becomes. Some thereby become ill or deranged; these are among the most miserable people in the world. Yet this doubt is already an effect, arising from anxiety over gain and loss. Anxiety is the cause of doubt and also arises in relation to matters; it is not wholly groundless. But when one need not doubt a matter, or could avoid doubt yet repeatedly worries over it, that is merely seeking trouble and tormenting oneself. |
| 修行人往往疑法疑人，性遂浮活，此属大迷大妄。人之劣性，不外贪得省事二种。求不费气力，速得成就，一也。贪多以求胜，二也。多生以来执有之病，系缚难解，若无所得，疑为偏空，劳而无功，遂欲改道更张，三也。 |
Practitioners often doubt the Dharma and doubt people, and consequently become fickle. This is great delusion and great falsity. Human failings are no more than two: greed and seeking ease. First, one seeks to attain accomplishment quickly without expending effort. Second, one greedily seeks much in order to surpass others. The illness of attachment to existence accumulated over many lives is difficult to unbind; when one gains nothing, one suspects biased emptiness and feels that one's labor has been fruitless, and so wishes to change course. This is the third. |
| 行者每依人情以为转移，人云亦云，以耳为目，好发无责任之议论，四也。修行过程，顺逆不时，进退不定，若因逆而疑，旋生退心，五也。人之习气，每喜标能立异，好造空论以显其高，遂忘谤法之罪过，六也。 |
Fourth, practitioners often let themselves be swayed by human sentiment, echo whatever others say, use their ears as their eyes, and delight in making irresponsible remarks. Fifth, the course of practice does not always proceed favorably or adversely, nor are progress and regression fixed; if one doubts because of adversity and immediately gives rise to the thought of retreating, this is another fault. Sixth, people habitually enjoy advertising their abilities and displaying their differences, delighting in empty theories to show their superiority, and thus forget the sin of slandering the Dharma. |
| 不知依法不依人之义，每因人而谤及法，忘其所以然，七也。他人意境，本非我可妄测，乃亦比量分别，妄断其是非，八也。皆是自己根本未明之所致。 |
Seventh, they do not understand the meaning of relying on the Dharma rather than on persons, and often slander the Dharma because of a person, forgetting the underlying reason. Eighth, another person's inner state is not something I can recklessly assess, yet one makes comparisons and distinctions and rashly judges it right or wrong. All this results from not having clarified one's own root. |
| 三忌求速与待心 |
The Third Prohibition: Seeking Speed and Waiting Passively |
| 修行人勇猛精进，原是好事，但精是纯一，进属不退，能朝于斯，夕于斯，不疾不徐，亦不间断，是名精进。要非贪多猛进之为精进也，要好太过亦是贪。凡入手太高者，必不持久，急欲见功者，气必粗浮，所修势必难成。 |
It is originally a good thing for practitioners to advance vigorously and diligently. But diligence means being single-minded, and progress means not retreating. To be so in the morning and so in the evening, neither hasty nor slow, and without interruption—this is called diligent progress. It does not mean greedily seeking much and rushing ahead fiercely. Wanting things to be excessively good is also greed. Those who begin at too high a level will certainly not endure; those eager to see results will inevitably become coarse and restless in spirit, and what they cultivate will certainly be difficult to accomplish. |
| 今之到处求法，修一二十年不得实用者，皆由法门太多。求功太速，修时太短，法见太深，终至百法皆晓，一事无成，此贪速急进者也。 |
Those today who seek teachings everywhere and, after practicing for ten or twenty years, gain no actual benefit all suffer from having too many dharma gates. They seek results too quickly, practice for too short a time, and are too deeply attached to Dharma views. In the end, they understand a hundred teachings but accomplish nothing at all. Such are those greedy for speed and hasty progress. |
| 反之则又因循坐误，稍得胜境，即自满足而待心起矣，放逸二字，最是障道，以不进则退也。 |
Conversely, some drift along and let errors accumulate. Having obtained even a slight favorable experience, they become self-satisfied and give rise to a waiting mind. The two words “indulgence and laxity” are the greatest obstacles to the Way, for if one does not advance, one retreats. |
| 修行人本是半途出身，从未就根本下手，至浅近之佛理，往往忽弃，久之耻于再问，含糊过去，任其糊涂，此一误也。 |
Practitioners often begin halfway along the path, never having worked from the root. They frequently neglect even the most elementary Buddhist principles; after a long time, ashamed to ask again, they muddle through and let their confusion continue. This is the first error. |
| 根本未明，则修至究竟如何为止，彼亦盲然，且自以为时机成熟则功行自圆，放任以待时，此二误也。 |
If the root has not been clarified, they remain blind as to where practice should ultimately lead. Yet they imagine that, when the time is ripe, their practice will naturally come to perfection, and so they let things drift while waiting for the time. This is the second error. |
| 修行先以求悟，悟后方是正修，若稍明悟，正是工作开始之时，乃欲任运自在，不求彻底，终至沉沦，此三误也。 |
Practice should begin with seeking awakening; only after awakening does correct cultivation begin. When one has attained even a slight awakening, that is precisely when the work begins. Yet one may wish simply to let things proceed spontaneously and freely, without seeking thorough realization, and in the end sink into decline. This is the third error. |
| 修行功夫，臻微细处，最不易分析，白鸟之白，与白雪之白，二而非一，于此处最含糊不得，若因循放任，姑待其时至，以为久久必可彻底明白，此四误也。 |
When the work of practice reaches its subtle and minute stages, it is most difficult to distinguish clearly. The whiteness of a white bird and the whiteness of snow are two, not one. At this point one must not be at all vague. If one follows the old course and lets things drift, merely waiting for the time to come, imagining that in time one will surely understand everything thoroughly, this is the fourth error. |
| 又任运与待心，绝然不同，凡修至明心后，入任运境界，仍不能丝毫放逸，必参至极究竟处，再由极究竟而至极熟，熟极则能所自忘，至此方可放手。 |
Moreover, spontaneous functioning and an attitude of waiting are utterly different. Once practitioners have realized the mind and entered the state of spontaneous functioning, they still must not be the least bit lax. They must investigate to the ultimate point, then proceed from the ultimate point to complete maturity. When maturity is perfected, subject and object are naturally forgotten; only then may one let go. |
| 所谓既悟之后，如丧考妣，岂得以放任为自由，强作自在而放弃哉？总之功夫是自己知得，今以植树为喻，初修如先辨土性，宜种何物，而下种子后，一时虽不见萌芽，万不可疑为不生而挖视之也，只要每日灌溉，勤行本分，及 |
It is said that after awakening one should feel as though one has lost one's parents. How can one mistake letting things drift for freedom, force oneself to appear at ease, and abandon the work? In short, one knows one's own practice. Let us take planting a tree as an analogy. At the beginning of practice, one must first discern the nature of the soil and determine what should be planted. Once the seeds have been sown, though no shoots may appear for a time, one must never dig them up to see whether they are growing, merely because they have not yet sprouted. One need only water them daily and diligently carry out one's proper task. |
| 见萌芽，亦勿欢喜，只要小心风雨水旱虫蚁，于开花结果后，尤不宜性急采食，只要看护待时，至此方入任运时期。今于初见萌芽时，即放任不管，待其自植，此又待心之误也，前为太过，此为不及，同为行道之障，故忌之。 |
When shoots appear, do not rejoice either; simply take care against wind, rain, flood, drought, insects, and ants. Even after flowering and fruiting, one should not impatiently pick and eat the fruit, but only tend it and wait for the proper time. Only then does one enter the period of spontaneous functioning. If, upon first seeing the shoots emerge, one simply lets them go untended and waits for them to grow by themselves, this is again the error of an attitude of waiting. The former is excess; this is deficiency. Both are obstacles to practicing the Way and should therefore be avoided. |
| 四忌人情与依他 |
IV. Avoid Personal Considerations and Reliance on Others |
| 凡初修人往往随人而转，以耳为目，若依善知识，本属正办，但不可一味人情，譬如先修之法，如先请之医，人情也，如医药不对，久不见效，只有改请他医，当重于性命，不得再人情以自误也。 |
Beginning practitioners often follow others blindly, using their ears as their eyes. To rely on a good spiritual teacher is proper in itself, but one must not be governed entirely by personal considerations. For example, an initial practice is like the first physician one consults: choosing that physician may be a matter of personal considerations. But if the medicine is unsuitable and no effect is seen after a long time, one can only consult another physician. One must place one's life first and not again allow personal considerations to lead one astray. |
| 彼之轻于换医药者，虽多半人情用事，亦由自己不真痛切。如果以自己为本位，审明利害关系，服药无效，先自警觉，即速改方，万无犹豫进退，偏重人情之理，如服药有效，则于生命有关，又岂可因人情而改道，故操纵在自己，切勿依赖他人，以耳为目。 |
Those who readily change physicians and medicines may mostly be acting from personal considerations, but this also arises because their own suffering is not truly urgent to them. If one takes oneself as the basis and carefully examines what is beneficial and harmful, then, when medicine proves ineffective, one will first awaken one's own vigilance and promptly change the prescription, without the slightest hesitation or vacillation. If medicine is effective and one's life is at stake, how could one change course because of personal considerations? Therefore, the control lies with oneself. Never rely on others or use one's ears as one's eyes. |
| 修行人每苦在不知，一不知自己根本毛病，二不知何者是名医，三不知何者是妙药，四不知如何情况方为有效，五不知服药后，必有种种反应，因疑怖而中止。故未修前，是盲从，正修时，是瞎练，稍得境界，又属自是，一误再误，可胜痛哉！ |
Practitioners commonly suffer from not knowing: first, they do not know their own fundamental faults; second, they do not know who is a good physician; third, they do not know what is good medicine; fourth, they do not know under what circumstances medicine is effective; fifth, they do not know that various reactions necessarily arise after taking medicine, and so they stop because of doubt and fear. Thus, before practicing, they blindly follow others; while practicing correctly, they train blindly; and after gaining a slight experience, they become self-righteous. Error upon error—how painful this is! |
| 五忌呆板执病 |
V. Avoid Rigid Attachment |
| 修行人如作工，不可无巧思，以巧则事半功倍也，佛法无定法，假定为禅密净土等法，用以归宗，然以各人根器不同，法亦随之而变，如死守不化，不以活泼，灵机无由启发，安得至自在之境，登极乐地哉。 |
Practitioners should be like craftsmen: they cannot do without ingenuity, for ingenuity achieves twice the result with half the effort. The Buddhadharma has no fixed method. Suppose Chan, Esoteric Buddhism, and Pure Land practice are provisionally used as methods of returning to the source. Since people's capacities differ, the methods must change accordingly. If one rigidly clings to them without flexibility, spiritual responsiveness has no way to emerge. How then can one attain the state of freedom and ease and reach the land of ultimate bliss? |
| 故专一与死守不同，如志愿往西，忽又慕生东方，此不得名专。当知东西方同一极乐道场，东西只是假名，四维上下，各有佛土庄严。我当先净其意，取得往生之资格，则东亦可西亦可，无不应愿往生，此不得名活。 |
Therefore, single-mindedness differs from rigid clinging. If one aspires to go west but suddenly longs to be born in the east, this cannot be called single-mindedness. One should know that east and west are the same blissful place of practice; east and west are only provisional names. In the four directions, above and below, there are Buddha lands splendidly adorned. I should first purify my own intention and acquire the qualifications for rebirth. Then east is possible and west is possible; wherever I aspire to be reborn, my aspiration will be fulfilled. This cannot be called flexibility. |
| 若死守一法，以为西方是唯一乐土，无有余方，执见如此坚固，往生实是难事。众生病苦，只是我执，学佛正要去我执，若因修持，再加一层执病，岂非苦上加苦。 |
If one rigidly clings to a single method, thinking that the Western Pure Land is the only land of bliss and that there are no others, such firmly entrenched attachment makes rebirth truly difficult. Sentient beings' suffering arises solely from attachment to self. Learning Buddhism is precisely meant to remove attachment to self. If, through practice, one adds another layer of the disease of attachment, is this not adding suffering upon suffering? |
| 凡习气深厚，皆因执病而起，马祖死守坐禅，是名执病，为南岳所呵，他宗亦无不同此病。然更有一班贪便利取巧之人，以为十念即可往生，真便宜之至，只待临终用功，佛自然来接引，真是梦中见财而喜，故不得不督促之，使勿放逸。 |
All deeply ingrained habitual tendencies arise from the disease of attachment. Patriarch Mazu rigidly clung to seated meditation; this was called the disease of attachment, for which he was rebuked by Nanyue. Other traditions are no different in having this illness. Yet there is also a class of people who greedily seek convenience and shortcuts. They think that ten recitations are enough to secure rebirth—what an extraordinary bargain! They merely wait until the moment of death to exert themselves, assuming that the Buddha will naturally come to guide them. This is truly like rejoicing at finding wealth in a dream. Thus they must be urged not to become lax. |
| 惟众生难度，扶得西来东又倒，要当善为调处，如调琴弦，松缓则不成声，太急则弦断，第一先启其活泼灵机，第二晓以利害，使自己痛切，用功时，如率兵攻敌，义无反顾，不用时，则一切放下，视若无事，而心则常活泼泼地，如是用功，方名精进。 |
Yet sentient beings are difficult to guide: support them on the west, and they topple over on the east. One must skillfully make adjustments, as when tuning a lute: if the strings are too loose, they produce no sound; if too tight, they break. First, awaken their lively spiritual responsiveness; second, explain the benefits and harms so that they themselves feel the urgency. When practicing, be like a commander leading troops against an enemy, pressing forward without turning back. When not practicing, let everything go and regard it as though nothing were happening, while the mind remains ever lively and vibrant. Only such practice is called diligence. |
| 六忌不依规矩 |
VI. Avoid Failing to Follow the Rules |
| 凡修一法，必有师承，初学其责任在师，信受后，必依法奉行，如以我见为是，变更其法，则成就实难。昔有修心中心法者，规矩必得两小时，彼自以为念咒比他人快，只要一点半钟，即可够一千八十遍，遂不依规矩而修，后终无效，反疑他人所修为不实，遂疑法谤师，此实大忌。 |
Every method of practice must have a teacher's transmission. For beginners, the responsibility lies with the teacher; after one has faithfully received the teaching, one must practice in accordance with it. If one takes one's own views as correct and alters the method, accomplishment is truly difficult. In the past, someone practicing the Heart-of-Heart Dharma was required to practice for two hours. He thought that he recited the mantra faster than others and that an hour and a half was enough to complete 1,080 repetitions. So he practiced without following the rules. In the end, there was no result; instead, he suspected that the practice of others was inauthentic, and thus he doubted the Dharma and slandered the teacher. This is truly a grave taboo. |
| 故付法之先，应极慎重，考察身体时间，各种因缘配合，方无流弊，而受法者，以老实肯切为主，多问可以释疑，亦贵在自觉耳。 |
Therefore, before transmitting a Dharma practice, one should be extremely careful, examining physical condition, available time, and the coordination of all circumstances, so that no abuses arise. Those who receive the Dharma should chiefly be honest and earnest. Asking many questions can dispel doubts, but self-awareness is also essential. |
| 七忌失觉照 |
VII. Avoid Losing Awareness and Contemplation |
| 此是修行者最大毛病，凡修行至数十年，不得丝毫受用者，正坐此病。盖修在一时，而用在平日。觉照功夫，是修行人唯一目标，亦断苦证真唯一方法。 |
This is the greatest fault of practitioners. Those who practice for decades without gaining the slightest benefit are suffering precisely from this fault. Practice occurs at particular times, but its application lies in everyday life. The work of awareness and contemplation is the practitioner's sole aim and the sole means of cutting off suffering and realizing truth. |
| 众生颠倒苦恼，只因不觉，外物来诱，不问顺逆，枉被流转，若以慧力觉照，知其虚妄，内外双空，不受摇惑，自然无喜无嗔，不造恶因，不起恶缘，不受苦果矣。觉照是因地先觉，觉在事前，故名大智觉，照是练习抵抗，诸境前来，得失利害之辨，于人天交战时，能一决进退，不动不摇，力自充足。 |
Sentient beings suffer in their upside-down delusion solely because they lack awareness. When external objects come to entice them, whether favorable or adverse, they are vainly swept along in cyclic existence. If, through the power of wisdom, they are aware and contemplate, recognizing such things as illusory, then inwardly and outwardly both are empty. They will not be swayed or deluded; naturally, they will neither rejoice nor grow angry, create no evil causes, give rise to no evil conditions, and undergo no painful results. Awareness and contemplation is the initial awakening at the causal stage: awareness comes before events, and is therefore called the awakening of great wisdom. Contemplation is practice in resistance. When all circumstances arise, amid the struggle between humans and devas over gain and loss, benefit and harm, one can decisively advance or withdraw without moving or wavering, and one's strength naturally becomes sufficient. |
| 故无论何时何地何事，皆当警觉观照，不宜忘却。行者每分修时与平时为两件事，以为平时行住坐卧，待人接物，都不是修，一误也。 |
Therefore, at all times, in all places, and in every matter, one should remain alert and contemplate; one should not forget this. Practitioners often divide meditation periods and ordinary life into two separate matters, thinking that walking, standing, sitting, lying down, dealing with people, and handling affairs in daily life are not practice. This is the first error. |
| 行人不知觉照即是对境练心，以不明心地法门，故不知用心方法，二误也。 |
Practitioners do not know that awareness and contemplation are precisely training the mind in response to circumstances. Because they do not understand the Mind-Ground Dharma Gate, they do not know how to use the mind. This is the second error. |
| 行人口说空，所作事业仍不能空，因不能觉照，无由证空，三误也。 |
Practitioners speak of emptiness, yet the activities they undertake still cannot be empty. Because they cannot maintain awareness and contemplation, they have no way to realize emptiness. This is the third error. |
| 行人不知觉照是最要紧之用功法门，越多练越好，越逢刺激事，越可反证自己之定慧力。而彼但求福报，不能大受，不起大用，四误也。忘失即是忘其所以，便是因循、不痛切，此所以明道多而修道少，修道多而证道少耳。 |
Practitioners do not know that awareness and contemplation are the most essential method of practice: the more one trains, the better; and the more stimulating the circumstances one encounters, the more one can verify one's own strength in samādhi and wisdom. Yet they seek only blessings, cannot receive great benefit, and cannot put it to great use. This is the fourth error. To lose this awareness is to forget the reason for practice; it is to drift along without urgency. This is why there are many who understand the Way but few who practice it, and many who practice the Way but few who realize it. |
| 八忌未得谓得 |
VIII. Avoid Claiming Attainment Before Attainment |
| 未证谓证，及衡量他人意境好高骛远，夸大虚骄，是众生习气，亦好胜心所引而误入者居多，譬如观空，理已明白，亦自以为可以空矣，但遇事则又不空，烦恼依旧，其力未充，诚不免识者所讥。 |
To claim realization without realization, to assess others' inner states, to aspire too high, and to exaggerate out of vanity—these are habitual tendencies of sentient beings. Many are also led astray by competitiveness. For example, one may understand the principle of contemplating emptiness and imagine oneself able to realize emptiness. Yet when situations arise, one is not empty after all, and afflictions remain as before; one's strength is still insufficient. One cannot truly avoid the ridicule of those who know. |
| 然究有一二分证得，虽一时理事未融，终有精进到达之一日。若夫根本未明，而自谓证得者，理且未明，遑论事证，真是妄而又妄。如外道不知明心见性为何事，乃死守窍门，或观月轮成就，即自称为明心见性，此最颠倒，难以救药。 |
Still, if one has genuinely realized even one or two portions, though principle and phenomena have not yet integrated for a time, there will eventually be a day when one reaches the goal through diligent practice. But if the root has not been clarified and one claims realization, then even the principle has not been understood, much less its realization in actual experience. This is truly delusion upon delusion. Non-Buddhist paths, for example, do not know what realizing the mind and seeing one's true nature means, yet they rigidly cling to particular bodily apertures, or achieve a visualization of a moon disk and then proclaim that they have realized the mind and seen their true nature. This is the most inverted confusion and is difficult to remedy. |
| 又修持功夫，只有自知，属于心地，岂可皮相？臆测即是虚妄，衡量亦是烦恼。故他人之胜劣，不劳我之着急担心也，一涉胜负，即不觉入于嫉忌而嗔心起矣，于自己功行，反而退惰，不可不慎。 |
Moreover, one alone knows one's own practice, for it belongs to the mind-ground. How can it be judged by outward appearances? Speculation is delusion, and assessment is also affliction. Therefore, another person's superiority or inferiority need not cause me anxious concern. Once one becomes involved in winning and losing, one unconsciously falls into jealousy and anger. One's own practice then instead declines and grows slack. One must be careful. |
| 以上八种，为修各宗法门之根本条件，不论修净修禅修密，皆当如是，以下再讲修各宗之法。 |
These eight kinds of errors concern the fundamental conditions for practicing the Dharma gates of every tradition. Whether one practices Pure Land, Chan, or Esoteric Buddhism, one should proceed in this way. Next, let us discuss the practices of the various traditions. |
| 修法目标，在登彼岸，波罗蜜是也，波罗蜜者，归宗也，宗者元也。 |
The aim of Dharma practice is to reach the other shore: this is pāramitā. Pāramitā means returning to the source; the source is the origin. |
| 归元法门甚多，有以禅定归宗，曰禅宗；有以净土法归宗，曰净土宗；有以密法归宗，曰密宗；以禅净密乃法而非元，乃舟而非彼岸，用舍之权，操用在我，不受法缚，方名彼岸。恒心不可无，偏执不可有。 |
There are many Dharma gates for returning to the source. Some take Chan meditation as their means of return, and are called the Chan school; some take Pure Land practice as their means of return, and are called the Pure Land school; some take Esoteric Buddhism as their means of return, and are called the Esoteric school. Chan, Pure Land, and Esoteric Buddhism are methods, not the source; they are boats, not the other shore. The choice to use or relinquish them lies with oneself. Only when one is not bound by Dharma methods can one be said to have reached the other shore. One must not lack constancy, but neither should one be narrowly attached. |
| 学佛志在去缚求解脱，活泼自在，除一切苦厄，而诸苦厄之中，以法缚为最苦，习气深者，缚之厚也，禅有禅习，净有净习，密有密习，而自以为是之习，皆启门户纷争之渐。修行人求无诤三昧，争论至属可耻。 |
The aim of learning Buddhism is to cast off bonds, seek liberation, live freely and at ease, and remove all suffering and adversity. Among all sufferings and adversities, bondage to Dharma methods is the most painful. Those with deep habitual tendencies are heavily bound: Chan has Chan habits, Pure Land has Pure Land habits, and Esoteric Buddhism has Esoteric habits. The habit of each considering itself right gives rise to the beginnings of sectarian contention. Practitioners seek the samādhi of non-contention; disputation is most shameful. |
| 然有时不可不辩，不可不争，此辩争云者，名曰正因，不可涉于意气，亦不可引对方恼怒，当平心静气处之，机不相契，且勿与逆，逆则反远矣，不独对人如是，对自己亦要虚心调伏，知过必改，不改不是真知，莫谓杀盗淫便是过，举凡心地未明，因果未了，处处缠缚，动则得咎，一切都是罪过。 |
Yet at times one cannot avoid making distinctions or engaging in debate. Such distinction and debate must be for the sake of what is right; they must not involve emotional antagonism or provoke the other party to anger. They should be handled calmly and evenly. If capacities are not in accord, do not oppose the other party; opposition will only drive them farther away. This applies not only to others but also to oneself: one must humbly discipline oneself, and when one recognizes a fault, one must certainly correct it. If one does not correct it, one has not truly recognized it. Do not suppose that only killing, stealing, and sexual misconduct are faults. Whenever the mind-ground has not been clarified and cause and effect have not been resolved, one is entangled everywhere; whenever one acts, one incurs blame. All of this is wrongdoing. |
| 《地藏经》云：举心动念，无非是恶，业力所系。无可逃罪。此是无力的被卷入，非是知而故犯，可哀也。 |
The Earth Store Sūtra says: “Every stirring of mind and movement of thought is nothing but evil, bound by karmic force. There is no escape from culpability.” This is being helplessly swept along, not knowingly committing wrong; how pitiable it is. |
| 八、略说各宗修法 |
VIII. A Brief Account of the Practices of the Various Traditions |
| 本会虽系印心道场，专修心中心法，但禅净各宗，亦同时兼弘，兹略说各宗修法，一、修净土法门，二、修禅定法门，三、修心中心法门。 |
Although this association is a Mind-Seal practice center specializing in the Heart-of-Heart Dharma, it also propagates Chan, Pure Land, and the other traditions concurrently. Here is a brief account of the practices of these traditions: (1) cultivating the Pure Land Dharma gate; (2) cultivating the dhyāna Dharma gate; and (3) cultivating the Heart-of-Heart Dharma gate. |
| 修净土法门 |
Cultivating the Pure Land Dharma Gate |
| 佛说法四十九年，种种方便，无非是摄心归一，做到一不可得，方便度苦，随机应化，非有定法。念佛法门，亦是方便法门之一种，不可专执持名为念佛，凡内观自性，外参经论，行住坐卧，待人接物，一切皆念佛也。 |
For forty-nine years, the Buddha expounded the Dharma, employing various skillful means, all solely to gather the mind into oneness and arrive at the point where even the One is unobtainable. These skillful means liberate beings from suffering and respond to capacities and circumstances; they are not fixed methods. The Dharma gate of Buddha-remembrance is also one kind of skillful means. One must not cling exclusively to holding the name as Buddha-remembrance. To contemplate one’s intrinsic nature inwardly, to study sūtras and treatises outwardly, and, while walking, standing, sitting, and lying down, in dealing with people and circumstances—to do all this is Buddha-remembrance. |
| 千百年来，念佛者多，成就者少，其原因有五：一、不明念属何念，佛是何物。二、贪得便宜，不耐吃苦。三、不明心要，力量不足。四、分宗立派，秽净之见横生。五、不得持名法门之诀窍。 |
For hundreds and thousands of years, many have practiced Buddha-remembrance, but few have attained realization. There are five reasons: first, they do not understand what kind of thought this remembrance is, or what the Buddha is; second, they seek an easy advantage and cannot endure hardship; third, they do not understand the essential point of mind, and so lack strength; fourth, they divide into schools and sects, giving rise to views of defilement and purity; fifth, they do not obtain the key to the method of holding the name. |
| 如今先要明白此念佛之物为何物，终日受苦颠倒流浪生死之物又为何物，然后再去念佛，心地明白，方可我不离佛，佛不离我，佛我同光，体用如如，在在净土，处处西方。如是努力精进，则生西并非难事，阿裨跋致，此生定可证到也。 |
First, one must understand what this thing called Buddha-remembrance is, and what this thing is that suffers all day long, is turned upside down, and wanders through birth and death. Only then should one practice Buddha-remembrance. When the mind-ground is clear, then I do not leave the Buddha, and the Buddha does not leave me; Buddha and I share the same luminosity; essence and function abide in suchness. Everywhere is the Pure Land; every place is the West. If one strives and advances diligently in this way, rebirth in the Western Pure Land is not difficult. Non-retrogression can certainly be realized in this very life. |
| 修净土是要双修，不要单修。云何单修，单信西方之弥陀，自己发愿往生，赖佛来接引，自己却不用功，改除习气，是谓单修。 |
Cultivating the Pure Land requires dual cultivation, not single cultivation. What is single cultivation? It is to believe only in Amitābha of the Western Pure Land, make vows for one’s own rebirth there, depend on the Buddha to come and guide one, yet make no effort oneself to change and remove one’s habitual tendencies. This is called single cultivation. |
| 云何双修，明白自己本心地，其光明无量，寿命无量，与弥陀不二，感应道交，十方尽是西方，在在处处，若有此心，佛即不来而来，我亦不往而往，分不出对面彼此，朝于斯，夕于斯，娑婆不异西方，开口都是念佛，无能念，无所念，水不离鱼，鱼却忘水，不立弥陀见，不立秽净见，当下即是往生，是为双修。 |
What is dual cultivation? It is to understand one’s own original mind-ground: its luminosity is immeasurable, its life is immeasurable, and it is nondual with Amitābha. In the communion of response and resonance, the ten directions are entirely the West. Everywhere and in every place, if this mind is present, the Buddha comes without coming, and I go without going. No distinction can be made between oneself and the one before one. Morning and evening abide herein; the Sahā world is no different from the Western Pure Land. Every utterance is Buddha-remembrance. There is no one capable of remembering and nothing remembered. Water does not leave the fish, yet the fish forgets the water. Establish no view of Amitābha and no view of defilement or purity. At that very moment, this is rebirth. This is called dual cultivation. |
| 但口说而心不行，执持名号，心不作观想，是谓单修，心口相应，是谓双修。其实双修容易，单修难，双修得自在，单修反吃力，双修决定往生，单修断断无功，要如是修，方为正修正行。 |
But if one speaks of it with the mouth while the mind does not practice, clings to the name, and does not undertake visualization in the mind, this is called single cultivation. When mind and mouth correspond, this is called dual cultivation. In fact, dual cultivation is easy, while single cultivation is difficult. Dual cultivation brings ease and freedom; single cultivation, on the contrary, is laborious. Dual cultivation assuredly brings rebirth; single cultivation is absolutely without result. One must cultivate in this way for it to be right cultivation and right practice. |
| 但念佛之前，必应具几个先决条件：一、须先认识何为净土，二、须先明白阿弥陀三字作何解，而往生净土者，是我何物，三、修持法门之次第。若此三项未曾明了，则虽持名万遍，只如鹦鹉学语，全不中用，所谓为经转，并非转经。 |
Before practicing Buddha-remembrance, however, several prerequisites must be fulfilled: first, one must recognize what the Pure Land is; second, one must understand the meaning of the three characters Amitābha and what it is in oneself that is reborn in the Pure Land; third, one must understand the stages of the method of cultivation. If these three matters are not clear, then even if one holds the name ten thousand times, one is merely like a parrot learning human speech, entirely without use. This is what is called being turned by the sūtra, rather than turning the sūtra. |
| 净土本有理净土事净土，事净土者，西方极乐世界，确有依正庄严佛土是也。理净土者，我之自性清净土也，心遍一切处，皆是西方，十方与西方不异，故曰圆觉。 |
The Pure Land has both the Pure Land of principle and the Pure Land of phenomena. The Pure Land of phenomena is the Western Land of Ultimate Bliss, where there truly is a Buddha-land adorned with the dependent and principal retributions. The Pure Land of principle is the pure land of my own intrinsic nature. Mind pervades every place; all is the West. The ten directions are no different from the West; therefore it is called perfect enlightenment. |
| 再将净土二字分别解之，净乃扫除一切习气义，无污染义，土乃指本心地而言，我之本觉妙体，原来亦是光明无量，照十方国，无所障碍，寿命亦无量无边与佛同体不二。我与弥陀，本无往来隔绝，迷则万里，西方变阿鼻，悟则咫尺，阿鼻即西方，故经云欲净其土，先净其心，随其心净，即佛土净。 |
Let us further explain the two characters Pure Land separately. Pure means sweeping away all habitual tendencies and being free of defilement. Land refers to the original mind-ground. The wondrous substance of my original awakening is likewise of immeasurable luminosity, illuminating the lands of the ten directions without obstruction. Its life is also immeasurable and boundless; it is of one substance and nondual with the Buddha. Amitābha and I have never truly been separated by coming and going. In delusion, we are ten thousand miles apart, and the Western Pure Land becomes Avīci; in awakening, they are but inches apart, and Avīci is the Western Pure Land. Therefore, the sūtra says: “If one wishes to purify one’s land, one must first purify one’s mind. As one’s mind is purified, so is the Buddha-land purified.” |
| 阿弥陀者，其义即如如不动，不生不灭，大自在之毗卢藏性是也，盖阿为无生义，弥为我大自在义，陀为如如不动义，我之本体圆觉妙心，既同弥陀，则往生云者，乃不得已方便说耳，既无来去，何复言往，既无生灭，何复云生，故往生之物，非我有相之躯体，乃我本无生灭来去恒常不变之如来藏性耳，兹再述信愿行证四项如下。 |
Amitābha means suchness, immovability, neither arising nor ceasing—the Vairocana treasury-nature of great freedom. A means non-arising; mi means my great freedom; tuo means suchness and immovability. Since the wondrous mind of perfect enlightenment, my fundamental essence, is the same as Amitābha, “rebirth” is merely an expedient expression used out of necessity. Since there is neither coming nor going, why speak of going? Since there is neither arising nor ceasing, why speak of birth? Thus, that which is reborn is not my physical body of appearances, but my tathāgata-garbha nature, which has always been free of arising, ceasing, coming, and going, and is ever constant and unchanging. I shall now further set forth the four points of faith, vows, practice, and realization. |
| 第一信者，非单信西方之庄严佛土，即算发信心也。必同时深信自性即是弥陀，本可一样成佛，人皆可以为尧舜，一切众生皆可成佛，只是迷悟之别。 |
First is faith. It is not enough merely to believe in the magnificent Buddha-land of the West and count that as having aroused faith. One must also deeply believe that one’s own intrinsic nature is Amitābha, that one can inherently become a Buddha in the same way, that all people can become like Yao and Shun, and that all sentient beings can become Buddhas. The only difference is between delusion and awakening. |
| 此信是为甚难，若能信心不逆，一念净信，即已于无量千万佛所种诸善根，即非凡夫境界。故非信得真实，信得坚切，则愿力不强。古德云：信果佛易，如信释迦弥陀等佛是也。信因佛难，信一切众生及我自己，因地皆可成佛是也。故曰难信之法。经云初发心即成大觉，是以信为诸行之母。 |
This faith is exceedingly difficult. If one’s faith does not turn back, then with a single thought of pure faith one has already planted various wholesome roots before immeasurable millions of Buddhas; one is no longer in the realm of ordinary beings. Therefore, unless one’s faith is genuine, firm, and earnest, the power of one’s vows will not be strong. The ancient worthies said: It is easy to believe in the fruition Buddha—for example, to believe in Buddhas such as Śākyamuni and Amitābha. It is difficult to believe in the causal Buddha—that all sentient beings and we ourselves, at the causal stage, can become Buddhas. Thus, this is called a Dharma difficult to believe. The sūtra says that when one first arouses the resolve, one immediately becomes greatly awakened. Therefore, faith is the mother of all practices. |
| 第二愿者，发愿也，愿即志也，士何事，曰尚志。发愿即是立志，发愿成佛，是立无上之志。但若专心发愿生西，慕彼有相功德庄严，尚不离贪著，非真发愿也。 |
Second are vows: making vows. A vow is an aspiration. What is the task of a person of purpose? It is to uphold an aspiration. To make vows is to establish an aspiration; to vow to become a Buddha is to establish the unsurpassed aspiration. But if one single-mindedly vows only to be reborn in the West, admiring its meritorious adornments of form, one has still not left behind greedy attachment. This is not genuine vow-making. |
| 经云若乐小法者，即著我见人见众生见寿者见，即于此经，不能听受读诵。故愿非大不可，愿大成就大，愿小成就小，如承大物，必大其器，欲成就如是功德庄严者，必发大愿，谓我今愿生彼国，为自己成佛故，为度一切有情故，非为贪得故。斯是真正发愿，故经内有应当发愿者有三。 |
The sūtra says: “Those who delight in lesser dharmas are attached to the views of self, person, sentient being, and life span; thus they cannot listen to, receive, read, or recite this sūtra.” Therefore, one’s vows must be great. Great vows bring great accomplishment; small vows bring small accomplishment. To carry a great object, one must have a large vessel. If one wishes to accomplish such merits and adornments, one must make great vows, saying: “I now vow to be born in that land so that I may become a Buddha and liberate all sentient beings, not out of greed for gain.” This is genuine vow-making. Therefore, the sūtra contains three instances of “one should make vows.” |
| 第三行者，修行也，非仅持名号之谓修，当时时厌离生死，念念不忘弥陀，口持心念，绵绵密密，即得三密瑜伽境界，所谓净法有力，则染法无力，其能不念贪念嗔念痴者，以念佛念法念僧有力也，不念此，必念彼，不念西方， |
Third is practice: cultivation. Cultivation does not mean merely holding the name. One should constantly grow weary of birth and death and never forget Amitābha from thought to thought. With the mouth holding the name and the mind remembering it, continuously and seamlessly, one attains the state of the yoga of the three mysteries. When the pure dharma has strength, the defiled dharma has no strength. One can refrain from thoughts of greed, anger, and ignorance because thoughts of Buddha, Dharma, and Saṅgha have strength. If one does not think of this, one must think of that. One must think of the Western Pure Land. |
| 即念地狱，犹反手也，手不有二，心岂有别，当下即是，毋庸犹豫，似此专一诚修，一日至七日，心不颠倒，并不颠倒心亦不可得，自然一心不乱，一心即是无心，心不可得，为正修行。 |
Otherwise, one thinks of hell—it is as easy as turning over one’s hand. A hand is not two; how could the mind be otherwise? It is right here at this very moment; there is no need for hesitation. If one cultivates with such single-minded sincerity, from one to seven days, the mind will not be inverted. Even a non-inverted mind cannot be obtained. One naturally attains one-pointedness of mind without distraction. One mind is no mind; mind cannot be obtained. This is right cultivation. |
| 又修行者，破见浊也，若有净见，对面即立秽见，不得为行。经云：是法平等，无有高下，佛为众生方便说此净土法门，然又不许有情见，文殊以有佛见，尚贬向铁围。故见不净，心不净，即土不净，是以信坚愿大，合之方为正行，非仅口持即谓行也。 |
Furthermore, cultivation is the breaking of the turbidity of views. If there is a view of purity, then a view of defilement immediately arises in opposition; this cannot be called practice. The sūtra says: “This Dharma is equal, without high or low.” The Buddha expounded this Pure Land Dharma gate as a skillful means for sentient beings, yet he did not permit the view of sentient beings. Mañjuśrī, because he held a view of Buddha, was even demoted to the Iron Enclosure. Thus, if one’s views are impure, one’s mind is impure, and the land is impure. Therefore, only when firm faith and great vows are combined can there be right practice; merely holding the name with the mouth is not what is meant by practice. |
| 一句弥陀顿超八十亿劫生死重罪，前际后际皆断，心行处密，本是无生法，亦是无上密乘。 |
One utterance of Amitābha suddenly transcends the grave offenses of birth and death accumulated over eighty billion kalpas. The limits of past and future are both cut off. The workings of mind are secret; this is inherently the unborn Dharma and also the unsurpassed secret vehicle. |
| 玄奘法师所译经本，重正念思维，罗什法师所译经，重执持名号，其实不二，以思维时，不离口念，口念时不离心行，古人观念并重，非若今之偏执不化也。密宗释弥陀有四，曰浅略，深秘，秘中秘，秘中深秘。亦无非念西方弥陀，与自性弥陀，同体不二之意，故一句弥陀，本是密宗，非可割裂分家者也。 |
The sūtra version translated by Dharma Master Xuanzang emphasizes right mindfulness and contemplation, whereas the version translated by Dharma Master Kumārajīva emphasizes holding the name. In truth, they are nondual: during contemplation, one does not depart from oral recitation; during oral recitation, one does not depart from the activity of mind. The ancients gave equal weight to contemplation and recitation; they were not like those today who rigidly cling to one side. Esoteric Buddhism explains Amitābha in four ways: the superficial and abbreviated, the profound and secret, the secret within the secret, and the profound within the secret. Yet all are simply concerned with Amitābha of the West and Amitābha of one’s intrinsic nature being of one substance and nondual. Thus, one utterance of Amitābha is inherently Esoteric Buddhism; it cannot be split apart into separate households. |
| 第四证者，实证也，以心与境界体会通达之谓证。经云：惟佛与佛，乃能证知，是言以心印心，只自己知，非他人可测。又证者，随信愿行三者而转，信愿行之修得如何，则所证得亦如何，若彻了诸法空相，约理言，自是无修无得无证，但理事圆融，又何尝废修，修则证在其中矣。 |
Fourth is realization: actual realization. To realize means that mind and states are experienced, comprehended, and penetrated. The sūtra says: “Only a Buddha together with a Buddha can fully know it.” This means sealing mind with mind: only one knows it oneself; others cannot fathom it. Moreover, realization changes in accordance with the cultivation of faith, vows, and practice. However one cultivates faith, vows, and practice, so too is what one realizes. If one thoroughly understands that all dharmas have the characteristic of emptiness, then in terms of principle there is naturally no cultivation, no attainment, and no realization. Yet when principle and phenomena are perfectly interfused, how could cultivation ever be discarded? When one cultivates, realization is present within it. |
| 念佛法门，系借佛力，但感力弱，应力亦弱，余念佛十年，始终不敢自信有把鼻，民国十八年秋，修心中心后，回头再行念佛，方知念佛法门之微妙，并悟得阿裨跋致之意境，盖一心不乱，定要平时做到，断无临时措办。 |
The Dharma gate of Buddha-remembrance relies on the Buddha’s power. But if one’s responsive power is weak, the power of response is also weak. I practiced Buddha-remembrance for ten years and never dared trust that I had grasped the essential point. In the autumn of the eighteenth year of the Republic, after cultivating the Heart-of-Heart Dharma, I returned to the practice of Buddha-remembrance. Only then did I understand its subtle wonder and awaken to the meaning of non-retrogression. One-pointedness of mind without distraction must certainly be attained through ordinary practice; it can never be managed at the last moment. |
| 故于念佛法门之外，当参究密法以为正助，其境界实不可思议。余自承前此种种罪过，硬把净密分家，罪同谤佛，佛在世时，本无禅密之分，后人为方便计，暂分以求专一，非故立门庭也。 |
Therefore, in addition to the Dharma gate of Buddha-remembrance, one should investigate Esoteric Buddhism as a primary support. Its states are truly inconceivable. I acknowledge that my former offenses included forcibly separating Pure Land and Esoteric Buddhism; this offense is equivalent to slandering the Buddha. When the Buddha was alive, there was no division between Chan and Esoteric Buddhism. Later people temporarily divided them, as a matter of expediency, in order to seek single-mindedness; they did not deliberately establish separate sectarian boundaries. |
| 所谓归元不二，方便多门，若固执己见，严别门户，仍为执着，从何解脱。 |
As it is said, “The return to the source is not two, but skillful means have many gates.” If one stubbornly clings to one’s own views and strictly distinguishes sectarian boundaries, one remains attached. How then can one be liberated? |
| 试问证至无生法忍时，心且不有，谁为别者？谁为证者？莲池大师发愿文云：愿于禅观之中，梦寐之际，得见阿弥陀佛云云，岂是摒绝禅宗者，近人执定非净不修，反对密宗，自己却又持往生咒。 |
Consider this: when one realizes the patience with the unborn dharmas, even mind is no longer present. Who is there to make distinctions? Who is there to realize? In Master Lianchi’s text of vows, he says: “May I see Amitābha Buddha amid Chan contemplation and in dreams,” and so forth. How could he have excluded the Chan school? People today rigidly insist that nothing but Pure Land practice should be cultivated and oppose Esoteric Buddhism, while they themselves recite the Rebirth Mantra. |
| 故知执持名号，为修净方便法门之一，一切法皆是佛法，修一切善法，即得无上菩提，岂有修他法而弥陀不许往生之理？今借一句弥陀，念至万法归一，再念至一不可得，方为成就。 |
Therefore, one should know that holding the name is one skillful means for cultivating the Pure Land. All dharmas are Buddhadharma. By cultivating every wholesome dharma, one attains unsurpassed bodhi. How could it be that one practices another Dharma and Amitābha refuses permission for rebirth? Now, borrowing one utterance of Amitābha, recite until the myriad dharmas return to the One; then recite until even the One is unobtainable. Only then is accomplishment attained. |
| 即持他法，亦可同样成就，惟向西愿力，不得有二，念到一念无念，斯名实念，一相无相，斯名实相。至见实相时，自然心无系念，无系念即是解脱。经云解脱即是如来，即是涅槃，行者断不可自甘劣小，以为此生决难办到，尤不可视他人亦是劣小，作此见者，是增上慢，即是不明净土，决定不得往生。 |
Even by holding another Dharma, one may attain accomplishment in the same way. Yet the power of one’s vow toward the West must not be divided. When recitation reaches the point where one thought is no thought, this is called true remembrance; when one characteristic is without characteristics, this is called the true characteristic. Upon seeing the true characteristic, the mind naturally has no binding thoughts. To have no binding thoughts is liberation. The sūtra says that liberation is the Tathāgata and is nirvāṇa. Practitioners must never resign themselves to being inferior and limited, thinking that it is certainly impossible to accomplish this in the present life. Still less may they regard others as inferior and limited. Those who hold such a view are afflicted by overweening pride; they do not understand the Pure Land and will certainly not attain rebirth. |
| 念佛之法，初念宜随众合念，音调应与众合，不必字字出声，应用息气法以调伏之，时时换气休息时，心念仍属不断。 |
At the beginning of Buddha-remembrance practice, one should join the assembly in recitation, harmonizing one’s tone with that of the group. It is unnecessary to voice every character aloud. One should use a breath-regulation method to discipline the practice. Whenever one pauses to change breath and rest, mental recitation should nevertheless remain unbroken. |
| 第一要与大众和合同声，次与众念，不如与少数人念，少数人念，不如独念，念六字不如念四字，念四字不如念一字，本来南无阿弥陀佛之本音，乃南无阿迷达菩大耶，论理亦应正授后再念，与持密不二。 |
First, recite in unison with the assembly; next, recite with others. Reciting with others is not as good as reciting with a small group; reciting with a small group is not as good as reciting alone. Reciting the six characters is not as good as reciting the four; reciting the four characters is not as good as reciting one. The original sound of Namo Amitābha Buddha is “Namo Amitābhāya.” In principle, one should also recite it only after receiving the proper transmission; this is no different from maintaining esoteric practice. |
| 所谓念一字者，即四字中重一字，如重一陀字，而得抽空以作观想，最为得力。又念佛时间，切不可太长，以念念不断为上，最好念一刻钟，禅定一刻钟，轮流观念。 |
By “emphasizing one syllable” is meant stressing one syllable among the four—for example, emphasizing the syllable tuo in Amituofo. This creates space for visualization and is especially effective. Nor should the time spent in Buddha-recitation be too long; what is most important is that the recitation continue thought after thought without interruption. It is best to recite for fifteen minutes, meditate in samādhi for fifteen minutes, and alternate between visualization and recitation. |
| 今人以多数为胜，以声宏为高，更不辨功德为何物，妄将念佛功德，当作锡箔寄库存放，其诚愚及。 |
People today consider large numbers superior and loud voices lofty; still less do they distinguish what merit and virtue are. They mistakenly treat the merit and virtue of Buddha-recitation as though it were paper money deposited for storage in the underworld. How utterly foolish they are! |
| 今姑妄立一功德格曰，念佛至一分纯熟，即一分功德，十分受用，即十分功德，改去一分习气，即一分功德，十分习气，即十分功德。熟在自心，自心即是宝库，若云念至明心见性以为功德者，修心中心法，满千座后，告以起用方法，彼必自知，净土法之微妙。余前著有《弥陀心要》一书，可以参阅。 |
For the time being, let us provisionally establish a scale of merit and virtue: to the extent that Buddha-recitation becomes thoroughly familiar, there is merit and virtue to that extent; to the extent that one benefits from it, there is merit and virtue to that extent; to the extent that one eliminates habitual tendencies, there is merit and virtue to that extent. Familiarity lies in one’s own mind, and one’s own mind is the treasury. If one says that realizing the mind and seeing one’s true nature through recitation is merit and virtue, then after practicing the Heart-of-Heart Dharma and completing a thousand sessions, one will be told how to apply it; one will surely come to know for oneself the subtle wonder of the Pure Land teaching. I previously wrote a book entitled Essentials of Amitābha’s Mind, which may be consulted. |
| 修禅定法门 |
Cultivating the Dharma Gate of Chan Meditation |
| 禅宗一门，教外别传，非可言表，但以心印，而心无可印，使无表证，何由印可，佛故拈花以示机，迦叶微笑以为答，不落言诠，不落断灭，直证心要，摩诃般若波罗蜜，非上上根人，不能领会悟入。 |
The Chan school is a special transmission outside the teachings, beyond the reach of words and expression. It is sealed only by mind, yet mind has nothing that can be sealed. Without a manifest verification, how could there be confirmation? Therefore, the Buddha held up a flower to reveal the potential, and Kāśyapa responded with a smile. It does not fall into verbal explanation or annihilationism, but directly realizes the essential point of mind: mahāprajñāpāramitā. Unless one possesses the very highest capacities, one cannot comprehend and awaken to it. |
| 东土人可以称豪于全世界者，惟有禅宗一门，以学人心境极活泼自在，而意气又豪逸风流，心虽荡空扫有，不落虚无，业虽专一精纯，不喜迂执，有此法器，故能承受。 |
The one thing for which people of the Eastern Land may be proud before the whole world is the Chan school. The minds and states of its students are exceptionally lively and free, while their spirit is bold, untrammeled, and refined. Though the mind sweeps away both emptiness and existence, it does not fall into nihilism; though their practice is focused and pure, they do not delight in pedantic attachment. Possessing such vessels for the Dharma, they are able to receive it. |
| 达摩初祖东来，正因缘已成熟，所传并无别法，只指见本性，离念即得，教人直下自会。自宋而后，始有话头之说，如参父母未生我以前是谁等。 |
When Bodhidharma, the First Patriarch, came east, the proper causes and conditions had matured. What he transmitted was no separate Dharma: he merely pointed directly to seeing one’s intrinsic nature. Free from thoughts, one attains it; he taught people to understand directly for themselves. Only after the Song dynasty did the method of huatou arise, such as investigating, “Who was I before my parents gave birth to me?” |
| 至明时，禅宗渐衰，如毒峰禅师等，始创念佛，此念者，乃正念思维，教人看念佛是谁，渐而禅净双修，后来人更以话头变作唱读，不明宗意，遂由偏空，转入狂放，为世厌弃，近更因噎废食，索性废弃，或公然大肆攻击，断定天下人，尽是末法钝根，倘入禅宗，如遇蛇蝎，其狂逆高慢，宁非可痛。 |
By the Ming dynasty, the Chan school was gradually declining. Chan masters such as Dufeng then began to introduce Buddha-recitation. This recitation was right mindfulness and contemplation: people were taught to examine, “Who is reciting the Buddha’s name?” Gradually, Chan and Pure Land were cultivated together. Later people further turned huatou into chanting and reading aloud. Failing to understand the school’s intent, they shifted from biased emptiness into wild abandon and came to be rejected by the world. More recently, because of choking, they have abandoned eating altogether: they simply discard it, or publicly attack it with great vehemence, declaring that everyone in the world is of dull capacity in the Dharma-ending age and that entering the Chan school is like encountering snakes and scorpions. Is not such arrogant, perverse madness deeply regrettable? |
| 不知修行人，由凡入圣，法门虽属无量，归元毕竟不二，不到禅宗，不名究竟，所谓密密地、无上净土，统是禅定，以一念不生曰禅，坐见本性曰定，臻此境界，方名真净，方是至密。 |
They do not know that, although practitioners proceed from ordinary beings to sages through immeasurable dharma gates, their ultimate return to the source is not two. Without arriving at Chan, one cannot be called ultimate. What is called the most secret and supreme Pure Land is entirely Chan meditation: when not a single thought arises, this is called Chan; when one sees one’s intrinsic nature while sitting, this is called meditative stability. Only upon reaching this state is one truly pure, and only this is supremely secret. |
| 上上利根人，如入室进门，一推即入，若钝根人，离室稍远，必徐徐引入。而引入之法，岂有定义，不到可推之时，虽百推千推，终在室外。一棒一喝，豁然开朗，囫地一声，亦在当机而已。 |
For those of the very highest sharp capacities, entering is like going through the door into a room: one push and they are inside. Those of dull capacity stand somewhat farther from the room and must be led in gradually. But how could there be a fixed method for leading them in? Until the time has come for a push, even a hundred or a thousand pushes will leave them outside the room. A blow or a shout may bring sudden clarity; a single “hū!” may do so as well—but it depends only upon the person whose potential has ripened. |
| 故禅宗重在师资，方便引入，近代人根器太薄，以生活艰苦，生障太厚，无暇专修，既缺师资，复少因缘，而自力因缘，究属不够，宜仗佛力，如净如密，用为先导，其机已开，然后步步逼入，逼至山穷水尽，路绝谷断之处，自然豁然开朗，亲见本地风光。 |
Therefore, the Chan school places great importance on teacher and student, and on skillful means for leading one in. People’s capacities in recent times are too slight: life is difficult, their karmic obstructions are too heavy, and they have no leisure for concentrated practice. They lack both teachers and favorable conditions; their own strength and conditions are, after all, insufficient. They should rely on the Buddha’s power, using Pure Land or esoteric practice as a preliminary guide. Once their potential has opened, they should then be pressed onward step by step, until they reach a point where mountains and rivers are exhausted, the road is cut off, and the valley ends. Then they will naturally awaken with sudden clarity and personally see the original landscape of their own ground. |
| 不经大死，不得大生，待其廓然明悟后，方许其参阅语录，打磨光净，三关未透，不容轻许。至于宗下一切开法引法，唐宋至今，以风俗关系之不同，岂可呆板抄袭，如庭前柏树子，麻三斤等等，因当时正有此物，故可随机点引，故修禅而曰有定法，即不名禅。 |
Without undergoing a great death, one cannot attain a great birth. Only after one has awakened in vast clarity may one be permitted to consult the recorded sayings, polishing oneself until bright and clean. Before penetrating the three barriers, one must not be lightly approved. As for all the methods of opening and guiding the Dharma within the school, how could one mechanically copy those of the Tang and Song dynasties when customs have differed from then until now? Expressions such as “the cypress tree in the courtyard” and “three pounds of flax” could serve as spontaneous pointers because those objects happened to be present at the time. Therefore, if one says that Chan practice has a fixed method, it cannot be called Chan. |
| 佛今日说定法，明日说不定法，外道惊怖，以为险道，安足与语最上法哉！自心中心法行世后，引入禅宗，至为简捷，依法而修，可操左券，此惟冷暖自知，先以总持为法，般若为证，庄严自性净土，斯真修禅宗者。 |
Today the Buddha teaches a fixed Dharma, and tomorrow he teaches a nonfixed Dharma. Non-Buddhists are alarmed and frightened, considering it a dangerous path; how could they be fit to discuss the supreme Dharma? Since the Heart-of-Heart Dharma has come into practice in the world, entering the Chan school has become exceedingly simple and direct. If one practices according to the Dharma, success may be assured. Yet only one who drinks the water knows for oneself whether it is cold or warm. First take dhāraṇī as the practice method and prajñā as the verification, adorning the Pure Land of one’s own nature; this is truly to practice the Chan school. |
| 修心中心法门 |
Cultivating the Heart-of-Heart Dharma Gate |
| 心中心大法，为最高无相密乘，非具大无畏精神者，不敢信而修也，在西藏必修有相密，满二十年或二十年后，方可修此，东土人根器不同，故可直诣深造。 |
The great Heart-of-Heart Dharma is the highest formless esoteric vehicle. Those without a spirit of great fearlessness would not dare to believe in it and practice it. In Tibet, one must practice form-based esoteric practice for twenty years or more before one may practice this Dharma. People of the Eastern Land have different capacities and can therefore proceed directly to profound cultivation. |
| 此法初修，其责任在师，未经审查，不妄传也，民国十七八年间，大愚阿阇黎，开山于京沪各地，当时求法者五六万人，每日传众数百人，不及细谈法要，世遂以普通密宗视之，大半中途废修，或生疑谤，其深信不疑，亲承左右，略得心要者，至今不满二百人焉。 |
When this Dharma is first practiced, responsibility rests with the teacher; without examination, it is not transmitted recklessly. Around the seventeenth and eighteenth years of the Republic, Acharya Dayu established teaching centers in Beijing, Shanghai, and other places. At that time, fifty or sixty thousand people sought the Dharma, and several hundred were initiated each day. There was no time to discuss the essentials of the Dharma in detail. Thus the world came to regard it as ordinary Esoteric Buddhism. More than half abandoned the practice midway or gave rise to doubts and slander. Of those who held unwavering faith, personally remained at his side, and gained some grasp of the essential point, fewer than two hundred remain today. |
| 现愚师隐居汉皋，暂谢世缘，分嘱诸同门，宏化各方，不敏以一知半解，抗颜上座，与诸仁结此无上胜缘，深感惭愧。 |
At present, Master Dayu lives in seclusion in Hankou, temporarily withdrawing from worldly ties. He has instructed his fellow disciples separately to spread the teaching widely in all directions. With my shallow and partial understanding, I presumptuously take this seat and form with you all this unsurpassed and excellent affinity. I feel deeply ashamed. |
| 所幸二年以来，修众均得受用，法缘日盛，禅密融会，此土清净，至此心中心法，过去种种疑谤，亦赖诸仁亲证，不辩而自冰释矣。关系未来修众，功德宁可思议。心中心修法，本毋庸再述，惟方便来者，留惠后学，说明似不可以不详。 |
Fortunately, during the past two years all the practitioners have received benefit, the Dharma affinity has flourished day by day, Chan and esoteric practice have merged, and this land has become pure. Thus, through your direct realization, all the former doubts and slanders concerning the Heart-of-Heart Dharma will dissolve of themselves without argument. How could the merit and virtue involved for future practitioners be conceived? There is originally no need to restate the method of practicing the Heart-of-Heart Dharma. Yet, to accommodate newcomers and benefit later students, the explanation cannot but be detailed. |
| 心中心法，以法而论，属于密部，惟可使行者直证心田，是又通乎禅净，盖融禅净密于一炉也，破一切法见，至极究竟地，一切仪轨，又极简单，不必设备种种供养，无分男女老幼贵贱，只要能坐两小时者，即可修持，并可克期得定。 |
In terms of classification, the Heart-of-Heart Dharma belongs to the esoteric division. Yet it enables practitioners to directly realize the mind-ground and thus also connects with Chan and Pure Land; it fuses Chan, Pure Land, and Esoteric Buddhism in one furnace. It breaks through all views of dharmas and reaches the utmost ultimate ground. Its ritual forms are also extremely simple: there is no need to prepare various offerings. Regardless of sex, age, social standing, or rank, anyone able to sit for two hours may practice it and can attain meditative stability within a fixed period. |
| 定则自然生慧，故非坐过百座者，不能与谈心要，使明体启用也。此法妙在于昏天黑地一无趣味中，忽然开朗，亲见实相，证得三昧。又以各人习气之不同，其感应快慢，与反应影象，亦随之而各异，故修时宜常亲师友，以便参问，否则坐甫得定，感得境界，又忽疑而不坐，此病又极多也。 |
Meditative stability naturally gives rise to wisdom. Therefore, one who has not sat more than a hundred sessions cannot be told the essential point of mind, so as to understand the essence and initiate its function. The wonder of this Dharma lies in suddenly opening into clarity amid a dark and dull state devoid of all interest, personally seeing the true marks, and realizing samādhi. Because each person’s habitual tendencies differ, the speed of their responses and the appearances arising in response also differ accordingly. Thus, while practicing, one should often remain close to teachers and Dharma friends in order to seek instruction. Otherwise, just after gaining meditative stability in sitting and experiencing a state, one may suddenly become doubtful and cease sitting. This illness is also extremely common. |
| 修心中心法，重在下座后，见境练心，以慧照力，照见一切皆幻，心自无著，无著即是无住，无住乃名无念，非不见不闻之为无念也。此法乃摄心无上妙法，由明心而空境，由空境而空心，由空心而空空，由空空而显性，由显性而圆照，由圆照而湛寂，斯入于心中心微妙之至境矣。 |
In practicing the Heart-of-Heart Dharma, the essential point lies after rising from the seat: tempering the mind through circumstances. Through the power of wisdom’s illumination, see that all things are illusory, and the mind will naturally have no attachment. Having no attachment is non-abiding; non-abiding is what is called no-thought. It does not mean that not seeing and not hearing constitute no-thought. This Dharma is the supreme wondrous method for gathering in the mind: from realizing the mind one empties circumstances; from emptying circumstances one empties the mind; from emptying the mind one empties emptiness; from emptying emptiness one reveals intrinsic nature; from revealing intrinsic nature one illumines completely; and from complete illumination one enters profound quiescence. Thus one enters the most wondrous and ultimate state of the Heart-of-Heart. |
| 修心中心法，约分为五期，一、六印修满之期，二、继续再修之期，三、打七之期，四、满一千座之期，五、放弃不再修之期。此法至多为一千座，如不肯放弃时，便成法执之病，又六印满后，即不肯再坐，此二种人最多，甚可惜也。 |
The practice of the Heart-of-Heart Dharma may roughly be divided into five periods: first, the period of completing the six mudrās; second, the period of continuing to practice further; third, the period of seven-day retreats; fourth, the period of completing one thousand sessions; and fifth, the period of relinquishing the practice and no longer practicing it. This Dharma requires at most one thousand sessions. If one refuses to relinquish it, one develops the illness of attachment to dharmas. Yet after completing the six mudrās, some refuse to sit any longer. These two kinds of people are the most numerous, and it is deeply regrettable. |
| 众生病根，只在习气，不拔除其根，则非彻底，此根潜伏在性内，心中心者，表其性也，此法初修在求定，得定为体，由定而生慧，起慧为用。 |
The root of sentient beings’ illness lies solely in habitual tendencies. Unless their root is pulled out, the work is not thorough. This root lies latent within intrinsic nature. Heart-of-Heart indicates that intrinsic nature. At the beginning, the practice of this Dharma seeks meditative stability: attaining stability is its essence; from stability wisdom arises, and bringing forth wisdom is its function. |
| 坐时修止，体也，下坐时修观，用也，止观并进，定慧交资，体用合一，体大用大，体小用小，然行者往往不起用，则每日只两小时用功打坐，平时不肯参究起用，练习观照，故得效甚少，遂疑法不究竟，譬如磨刀而不试用，终不知刀之利钝，乃咎于磨之非法，妄生我见，岂不惜哉。 |
While sitting, one practices calming; this is the essence. After rising from the seat, one practices contemplation; this is the function. Calming and contemplation advance together, and meditative stability and wisdom support one another. Essence and function are unified: when the essence is great, the function is great; when the essence is small, the function is small. Yet practitioners often fail to bring forth the function. They exert themselves in seated meditation for only two hours each day, but ordinarily refuse to investigate and bring forth its function, training in contemplation. Therefore they gain very little benefit and then doubt that the Dharma is ultimate. It is like sharpening a knife but never testing it: one will never know whether it is sharp or dull, yet one blames the sharpening method for being incorrect and rashly gives rise to self-view. Is this not regrettable? |
| 修心中心法，迥异乎其他法门，凡初修时，容易得定，及至中途，反觉纷乱，此正大进步之时，行者切勿疑退，譬如两碗淤泥水，一则止静勿动，使污泥下沉，水自清洁，见功虽快，非究竟也，稍一动荡，复浑浊矣。 |
Practicing the Heart-of-Heart Dharma differs greatly from other dharma gates. At the beginning, it is easy to attain meditative stability; by the middle stage, one instead feels increasingly confused and scattered. This is precisely the time of great progress, and practitioners must not doubt or retreat. It is like two bowls of muddy water: in one, one keeps it still and does not move it, allowing the mud to settle so that the water becomes clear by itself. Though the effect appears quickly, it is not ultimate; with the slightest stirring, it becomes turbid again. |
| 此则将污泥逐渐提出，翻动自多，越翻则去泥越多，翻至彻底清净时，更不怕动荡颠倒矣，又如病人服药后，必经过汗吐泻之反应，其病乃除。 |
In the other case, one gradually removes the mud. Naturally there is much stirring; the more it is stirred, the more mud is removed. When it has been turned over until it is completely clean, one no longer fears agitation or overturning. It is also like a sick person who, after taking medicine, must undergo reactions of sweating, vomiting, and diarrhea before the illness is eliminated. |
| 世人求定，每以死守不动为定。此是静而非定，定者，动静一如，定乱不二之谓也。无论诸境现前，为利衰毁誉，为称讥苦乐，八风前来，接而不染，不变不摇，斯为正定。 |
People of the world seek meditative stability and often regard rigidly remaining motionless as stability. This is stillness, not stability. Meditative stability means being equally at ease in stillness and activity, and not seeing stability and disturbance as two. Whatever circumstances appear—gain and loss, slander and praise, acclaim and ridicule, suffering and pleasure—when the eight worldly winds come, receive them without being stained; remain unchanged and unmoved. This is right meditative stability. |
| 心中心法，实可修至此等境界，然一班劣慧者，必瞠目吐舌曰：此是佛境界，我辈凡夫，如何做得到？此必狂魔颠倒，不知分量云云，若有闻者，必疑退而不学，坐以自误，此是人情作用，切切不可，行者当有勇猛心，探险心，天下无不劳而获之便宜事，况学佛耶。 |
The Heart-of-Heart Dharma can indeed be practiced to such states. Yet a group of people of inferior wisdom will surely stare wide-eyed and exclaim: “This is the Buddha’s state. How could ordinary beings such as ourselves accomplish it? This must be mad delusion, without any sense of proportion,” and so forth. Those who hear them will surely doubt, retreat, and cease learning, thereby sitting in self-inflicted error. This is merely the working of ordinary human sentiment and must never be accepted. Practitioners should possess a courageous heart and a spirit of exploration. There is no bargain in this world by which one gains something without labor—how much less in learning the Buddha Dharma! |
| 东密藏密重于有相，仪轨极严，佛像庄严，所费不赀，独心中心法，不拘一切，不择地点，只要如法修持，满足时间，即可成就，耐心息气，别无他法。 |
Japanese Esoteric Buddhism and Tibetan Esoteric Buddhism emphasize form, with extremely strict ritual procedures, magnificent Buddha images, and incalculable expense. The Heart-of-Heart Dharma alone is not bound by anything and does not select a location. So long as one practices in accordance with the Dharma and fulfills the required time, one may attain accomplishment. Patiently calm the breath; there is no other method. |
| 第一不许求神通，第二不许见光见佛，设有诸境现前，勿许欢喜，勿许疑怖，认为幻化所作，一概勿理。坐时勿性急，有人来扰乱，或小儿啼哭，亦不许恼怨，凡逆我意者，即借以练心，转其积习，每逢恼怨，当生欢喜，久久习于自然，则平等智光现矣。 |
First, do not seek spiritual powers. Second, do not seek visions of light or Buddhas. Should any such states appear before you, do not rejoice, doubt, or fear; regard them as illusory manifestations and pay them no heed. Do not be impatient while sitting. If someone comes to disturb you, or a child cries, you must not become annoyed or resentful. Whenever something goes against your wishes, use it to train the mind and transform your habitual tendencies. Whenever annoyance or resentment arises, give rise instead to joy. With long practice, this will become natural, and the light of impartial wisdom will appear. |
| 修法以恭敬痛切为上，恭敬则不苟，痛切则能忍，定不难得矣。下座以活泼观照为上，活泼可以化固执习气，观照可以考察平日功行之深浅，用不难起矣。 |
In practicing the Dharma, reverence and earnestness are paramount. Reverence prevents carelessness, and earnestness enables endurance; thus samādhi is not difficult to attain. Off the meditation cushion, lively contemplation is paramount. Liveliness can transform rigid habitual tendencies, and contemplation enables one to assess the depth or shallowness of one’s daily practice; thus function is not difficult to bring forth. |
| 日后对他人观机，亦由此纯熟进步，慧眼开于不自觉也，得定证体，可赖乎法，以有咒印也。唯开慧起用，全赖自己，非时时观照练习不可，慎勿放逸。近世行者，虽多年修持，而烦恼依旧，此则不肯练习起用之咎，彼误认世法与佛法为截然两事，六祖云：佛法于世间，不离世间觉。若不依外境以练心，则失之远矣。 |
Thereafter, in assessing the capacities of others, one will likewise progress through increasing familiarity with this practice, and the wisdom-eye will open without one’s being aware of it. To attain samādhi and realize the essence, one may rely on the Dharma, for it has mantras and mudrās. But the opening of wisdom and the bringing forth of function depend entirely on oneself; one must continually contemplate and practice, and must take great care not to become lax. Practitioners of recent times may cultivate for many years while their afflictions remain unchanged. This is the fault of their unwillingness to practice bringing forth function. They mistakenly regard worldly dharmas and the Buddha Dharma as two wholly separate matters. The Sixth Patriarch said, “The Buddha Dharma is within the world; awakening is not apart from the world.” If one does not rely on external circumstances to train the mind, one will stray far from the mark. |
| 修此法者，以心不放逸为主，不在毁身受苦也，故戒以心戒为上，手持印，身密也，无以起身业而杀盗淫止矣。口持咒，口密也，无以起口业而两舌等恶止矣。心澄空，意密也，无以起意业而贪嗔痴止矣。 |
For those who practice this Dharma, the essential point is that the mind not become lax; it does not lie in harming the body and undergoing suffering. Therefore, among precepts, mental precepts are supreme. Holding the mudrā is the secret of body: without giving rise to bodily karma, killing, stealing, and sexual misconduct cease. Upholding the mantra is the secret of speech: without giving rise to verbal karma, malicious speech and other evils cease. When the mind is clear and empty, this is the secret of mind: without giving rise to mental karma, greed, anger, and ignorance cease. |
| 此不戒之戒，戒于不觉者也，下座时之观照证空，即属防嫌杜恶于因地，戒之于未然者也，盖杀盗淫为果，因地属于贪嗔痴，而贪嗔痴又属于果，因地属于不明心。故心中心法，可直证金刚般若，为悟心之无上妙门，拔除根本业障者也。 |
This is the precept beyond precepts; it restrains those who are unaware. The contemplation and realization of emptiness off the meditation cushion is precisely guarding against faults and preventing evil at the causal stage; it is restraining them before they arise. Killing, stealing, and sexual misconduct are fruits; at the causal stage they belong to greed, anger, and ignorance. Yet greed, anger, and ignorance are also fruits; at the causal stage they belong to not realizing the mind. Therefore, the Heart-of-Heart Dharma can directly realize vajra prajñā. It is the unsurpassed wondrous gate for awakening to the mind and uprooting fundamental karmic obstacles. |
| 修行法门，以实做为主，专讲教理，全然无用，密宗不独自己实做，且仗佛力，故有一定把握，修戒定慧三德，入于不自知。 |
Among Dharma gates of practice, actual practice is primary; merely discoursing on doctrinal principles is entirely useless. Esoteric Buddhism involves not only one’s own actual practice but also reliance on the Buddha’s power, and therefore offers a definite assurance. One cultivates the three virtues of precepts, samādhi, and wisdom and enters into them without realizing it. |
| 从来禅密二宗，与他宗不同，先由八识修起，依果寻因，先证得大圆镜智，所谓根本智，即无分别智，又名无相悉地。 |
The Chan and Esoteric schools have always differed from other schools. They begin practice with the eight consciousnesses, seeking the cause through the fruition: first realizing great perfect mirror wisdom, the so-called fundamental wisdom, namely non-discriminating wisdom, also called formless siddhi. |
| 六祖坛经上，亦曾略论之，心中心法，不依过去所修之年限深浅，必经灌顶行者审查，虽不识一字，或从未修过，皆可付法。又修时不问地点，无论何处，皆可坐修，不必定要入坛，或备种种供养，若依藏密，法器仪规，平民无力可办，此则方便耳。 |
The Platform Sūtra of the Sixth Patriarch also discusses this briefly. The Heart-of-Heart Dharma does not depend on the length or depth of one’s previous cultivation. One must undergo examination by an empowerment master; even those who cannot recognize a single character, or who have never practiced before, may receive the Dharma transmission. Moreover, practice is not restricted by place: one may sit and practice anywhere. There is no need to enter a maṇḍala or prepare various offerings. According to Tibetan Esoteric Buddhism, ordinary people may lack the means to provide the ritual implements and observances; this method is expedient in that respect. |
| 修心中心法时，暂不许参阅经论，恐分其心也，即从前已阅已读之经，亦得暂时搁置，俟其百座后，证得三昧，点开心要，自然意境不同，再起而读经，必别有一境界，此时当时时亲近善知识，为之启发校正，至彻悟后，方可阅经，庶不为经所转耳。 |
When practicing the Heart-of-Heart Dharma, one is temporarily not permitted to consult sūtras and treatises, for fear that they may divide the mind. Even sūtras previously studied and read should be set aside for the time being. After one has completed one hundred meditation sessions, attained samādhi, and opened the essential point of the mind, one’s understanding will naturally differ. When one then resumes reading the sūtras, one will certainly enter a different state. At this time, one should constantly draw near to good spiritual friends, who can inspire and correct one. Only after thorough awakening may one read the sūtras, so that one will not be turned about by them. |
| 藏密初本无红黄二派。红教密法，最称完备，以效力太大，近于神秘，以非其人而传之，流弊滋多。黄教祖师宗喀巴，不得已出而改整教法，然旧弊虽除，新病又起。 |
Originally, Tibetan Esoteric Buddhism had no Red and Yellow schools. The esoteric Dharma of the Red school was considered the most complete, but because its efficacy was so great and it was close to the mysterious, transmitting it to unsuitable persons gave rise to many abuses. Tsongkhapa, patriarch of the Yellow school, had no choice but to come forward and reform its teachings. Yet although the old abuses were eliminated, new maladies arose. |
| 因所学皆当按一定程序，不得越过年限，似太呆板，反使利根人不得速即成就，甚可惜也。即如修无相密乘心中心等法，在西藏必得十二年至二十年之后，虽法定如是，而人之根器利钝不同，有或空废时间，不能直诣深造。 |
Because all that was studied had to follow a fixed sequence, with no surpassing of the prescribed time limits, it became too rigid. This instead prevented those of sharp faculties from attaining realization quickly, which is greatly regrettable. For example, in Tibet, practices such as formless esoteric practice and the Heart-of-Heart Dharma necessarily require twelve to twenty years. Although this is the established rule, people differ in the sharpness or dullness of their capacities; some may waste time in vain and be unable to proceed directly to profound cultivation. |
| 盖喇嘛自己功行虽深，于东土人根性，未能尽了。师资太缺，故东土所得密乘，只有仪范，未臻玄要。最近惟诺那大师，开示无相密，渐渐启引，诸喇嘛中，识心中心法者，仅此一人。 |
Although lamas may themselves possess deep practice, they cannot fully understand the capacities of people in China. Teachers and qualified disciples are too scarce; consequently, the Vajrayāna received in China has only ritual forms and has not reached the profound essentials. Only recently has Master Nona revealed formless esoteric practice and gradually provided guidance. Among the lamas, he alone understood the Heart-of-Heart Dharma. |
| 不知心中心法在东密藏密中，本所固有，佛之正传，非个人私造也。 |
They do not know that the Heart-of-Heart Dharma is inherently present in both Chinese and Tibetan Esoteric Buddhism. It is the Buddha’s orthodox transmission, not an individual’s private invention. |
| 故修法当先明法意，处处不忘根本，不为法所误，密宗得诸佛加持，助力伟大，如飞机是行人助力，但终必要人自己开动，若谓佛可以使人成佛，则无异人坐飞机，使飞机自动升天，有是理乎？修密人第一习气在求神秘，一切靠 |
Therefore, in practicing the Dharma, one should first understand its meaning and never forget the root principle, lest one be misled by the Dharma itself. Esoteric Buddhism receives the blessings of all Buddhas, whose assisting power is tremendous. It is like an airplane assisting a traveler, but ultimately the traveler must set it in motion himself. If one says that the Buddha can make a person become a Buddha, it is no different from someone sitting in an airplane and expecting the airplane to rise into the sky by itself. Could there be such a principle? The foremost habitual tendency of practitioners of Esoteric Buddhism is seeking the mysterious: everything is entrusted to the Buddha. |
| 之于佛，而自己不开不动，偏于仪轨，不明心要，自己心地既不明白，习气终难消除，飞机始终不飞，学密十年，烦恼依旧，求法无量，痛苦如昨，平心而论，岂法之咎哉？夫三密者何，身口意也，密归何处，归清净也，心地清净，是受用明证，病人服药，以灵应为贵，岂论药之高下？又修密法门，复有数点，应注意之： |
Yet they themselves neither awaken nor act. They lean excessively toward ritual observances and do not understand the essential point of mind. Since their own mind-ground is unclear, their habitual tendencies are ultimately difficult to eliminate. The airplane never takes flight: after studying Esoteric Buddhism for ten years, their afflictions remain unchanged; though they seek innumerable teachings, their suffering is as it was before. Judging fairly, can this be the Dharma’s fault? What are the three secrets? They are body, speech, and mind. To what do the secrets return? They return to purity. Purity of the mind-ground is the clear proof of its benefit. When a sick person takes medicine, efficacy and response are what matter; why discuss whether the medicine is superior or inferior? In addition, there are several points to note in practicing esoteric Dharma gates: |
| 一、持咒以音准为第一义，凡求一咒，念至半熟时，再请灌顶师校正音韵，字句中有重轻、段落、连断等法，必一一参究，不独音似，并得神似，熟则成自然矣。 |
1. In upholding mantras, accurate pronunciation is the primary principle. When learning a mantra and one has become somewhat familiar with its recitation, one should again ask an empowerment master to correct its sounds and tones. There are rules concerning stress, phrasing, continuity, and breaks in the syllables and sentences, and each must be carefully studied. One must acquire not only resemblance in sound but also resemblance in spirit. With familiarity, it becomes natural. |
| 二、香花水灯诸供，都是表法，目的在使自己之毗卢佛性，与佛相应，如香表无秽，花表妙用，水表湛净，灯表光明，皆是表自己和众生之如来藏性，妙德庄严，与佛不二，观自己亦是佛，主义重在心地，故曰心佛众生，三无差别。修行时，借此有相法，用于一时，不过摄心而已。 |
2. Offerings of incense, flowers, water, lamps, and the like are all symbolic Dharma. Their purpose is to bring one’s own Vairocana Buddha-nature into accord with the Buddha: incense symbolizes freedom from impurity, flowers wondrous functioning, water clear purity, and lamps luminosity. All symbolize the Tathāgata-store nature of oneself and sentient beings, adorned with wondrous virtues and nondual with the Buddha. Contemplate yourself also as a Buddha. The main principle lies in the mind-ground; hence it is said, “Mind, Buddha, and sentient beings are no different.” During practice, these form-based methods are borrowed temporarily only to gather in the mind. |
| 三、仪规有一定法门，切不可自己以意为之，此重师承，依其所定年限修法次数，专心一门深入，必有所得，如好高骛远，见异思迁，必至一无成就。 |
3. Ritual observances have their established Dharma gates. One must never devise them according to one’s own ideas. This places importance on transmission from teacher to disciple. Practice according to the prescribed time periods and number of sessions, concentrating single-mindedly on one gate and entering deeply into it; one will certainly gain something. If one aims too high and changes one’s mind whenever one encounters something different, one will surely accomplish nothing. |
| 四、修密切忌与修显教者谈法，因立场不同，每多误会，故反多摇惑，致误精进。因密宗与禅宗，多从八识修起，先破无明，后除盖障，根本不同耳，显教视破无明为极难之事，必经过三大阿僧祗劫，不知阿僧祗者，不可说之时也。学佛不可以今世论，而迟速非有定时也，执文字相者，不可与语此。 |
4. In practicing Esoteric Buddhism, one must avoid discussing the Dharma with practitioners of Exoteric Buddhism. Because their standpoints differ, misunderstandings are frequent; these in turn create doubt and confusion and hinder diligent progress. Esoteric Buddhism and the Chan school often begin practice with the eight consciousnesses, first destroying ignorance and then removing obscurations; their foundations are simply different. Exoteric Buddhism regards destroying ignorance as an extremely difficult matter, requiring the passage of three great asaṃkhyeya kalpas. It does not know that asaṃkhyeya means an inexpressible period of time. One must not judge Buddhist practice solely by this lifetime, and there is no fixed time for its slowness or swiftness. Those attached to the marks of words cannot be spoken to about this. |
| 居今之世，以环境不良故，人心愈趋不安，应付世事，益感困难。人每有三种不足之苦，一曰身弱多病，二曰缺乏定力，三曰识力薄弱。以身弱故多病，一切进步，寿命退步，中年早丧，或竟病废，至为可惜。 |
In the present age, because conditions are unfavorable, people’s minds are increasingly unsettled, and dealing with worldly affairs becomes ever more difficult. People commonly suffer from three deficiencies: first, weak bodies and frequent illness; second, a lack of meditative stability; third, weak discernment. Because the body is weak, illness is frequent; while all progress is hindered, one’s lifespan declines. Some die early in middle age, while others become disabled by illness. This is most regrettable. |
| 救济之法，惟在修养，修以摄心见性，养以调气宁神，心有主，则气自足，精固神旺，自可去病延年，定力不足，多半由体弱而来，体强方可耐劳虔修，定力强，则慧力足，识力自然远大。 |
The only remedy lies in cultivation and nourishment. Cultivation gathers in the mind and sees one’s true nature; nourishment regulates the breath and calms the spirit. When the mind has a master, the vital energy naturally becomes sufficient; essence is stabilized and spirit flourishes, so illness may be removed and life prolonged. Insufficient meditative stability mostly arises from bodily weakness. Only when the body is strong can one endure labor and practice devoutly. When meditative stability is strong, the power of wisdom is sufficient, and discernment naturally becomes far-reaching. |
| 佛法是积极度生，并非消极自了，老年人归路已近，亟宜速修，早离苦趣，心中心法第四印，可以往生西方，助其念佛往生因缘。 |
The Buddha Dharma actively liberates sentient beings; it is not a passive pursuit of one’s own liberation. For elderly people, the way home is already near; they should urgently practice swiftly and leave the realms of suffering early. The fourth mudrā of the Heart-of-Heart Dharma can bring rebirth in the Western Pure Land and assist the causes and conditions for their Buddha-recitation and rebirth. |
| 中年人正在有为，如感精力不足，或定力不够，遇事心悸胆小，每致误事，心中心法，可以克期得定，定慧交资，关系一生行业，非常宏大。 |
People in middle age are engaged in conditioned activity. If they feel their energy is insufficient or their meditative stability inadequate, and if they become anxious and timid when encountering affairs, thereby often mishandling them, the Heart-of-Heart Dharma can enable them to attain samādhi within a set period. Samādhi and wisdom then mutually support one another, with immense significance for one’s life work. |
| 少年人识力不足，神志易于摇荡，外物所诱，即遭堕落，若修心中心法，根基可以坚固，且先入为主，发扬事业，不可限量。故此法人人可修。妇女居家无事，欲少病苦气恼，修法尤为无上妙诀。惜乎世人福薄，受法已极万难，况受而不修，不更可惜乎。 |
Young people lack discernment, and their minds are easily shaken. Lured by external objects, they readily fall into degeneration. If they practice the Heart-of-Heart Dharma, their foundation can become firm; moreover, when the first influence takes hold, the development of their undertakings will be beyond measure. Therefore, everyone can practice this Dharma. Women who have no pressing household affairs and wish to suffer less illness, distress, and vexation will find this practice an unsurpassed wondrous instruction. Yet people in the world have scant blessings: receiving this Dharma is already extremely difficult. How much more regrettable it is to receive it and not practice it. |
| 修心中心法者，满一百座后，气色体力渐渐充足，种种利益，不可尽述。以下再讲修持法要，余亦只述其万一，至极精微处，非自证者不知。诸仁不久可亲近愚师，再为印证，所得较全，因缘在后，有志竟成，稍安可也。 |
For those who practice the Heart-of-Heart Dharma, after completing one hundred meditation sessions, their complexion and physical strength gradually improve. Its many benefits cannot all be described. I shall next explain further essential points of practice, though I can relate only a tiny fraction of them. At the most subtle and profound level, those who have not realized it for themselves cannot know it. Before long, you may draw near to this foolish teacher and receive further verification, thereby gaining a more complete understanding. The causes and conditions lie ahead; where there is resolve, there is accomplishment. You may rest at ease for now. |
| 第一、发广大心 |
First: Arouse a Vast Resolve |
| 凡初学人修最广大殊胜圆满具足的心中心大法，不发广大心，实不能与之相应，兹简单标明十款如下： |
When beginners practice the most vast, supreme, perfect, and complete great Dharma of the Heart-of-Heart, if they do not arouse a vast resolve, they truly cannot accord with it. The following ten points are briefly set forth: |
| 一、于法当生净信心，所谓正信，信愈坚，则中途自无退转。 |
1. Toward the Dharma, give rise to pure faith—namely, Right Faith. The firmer one’s faith, the less likely one is to retreat midway. |
| 二、发平等心，上至佛，下至众生，一律平等，对于不修法者或慢法者，勿生骄慢嗔恨，莫自赞，莫见他过。 |
2. Arouse an impartial mind. From Buddhas above to sentient beings below, regard all equally. Toward those who do not practice the Dharma or who disparage it, do not give rise to arrogance or anger. Do not praise yourself, and do not look for the faults of others. |
| 三、所持契印，莫非时结，莫不净用，莫为名闻利养而用法。 |
3. Do not form the mudrās you uphold at improper times; do not use them when impure; and do not employ the Dharma for fame, reputation, or profit. |
| 四、莫自轻法而妄传，莫轻他法而起谤，先断己谤，莫使他谤，使他谤即同我谤，有分门户之见，非佛弟子。 |
4. Do not disparage this Dharma by transmitting it recklessly, and do not disparage other dharmas by slandering them. First put an end to your own slander, and do not cause others to slander. If you cause others to slander, it is the same as slandering yourself. Those who harbor sectarian views are not disciples of the Buddha. |
| 五、持戒不缺，常摄在定，修不杀戒及诸善行。 |
5. Keep the precepts without breach, constantly gather in the mind in samādhi, and cultivate the precept against killing together with all wholesome conduct. |
| 六、敬佛敬师，并敬善知识，对同参者，勿生嫉忌邪见。 |
6. Revere the Buddha and revere the teacher; also revere good spiritual friends. Toward fellow practitioners, do not give rise to jealousy or wrong views. |
| 七、时时发广大心，以救度群生为旨。 |
7. Constantly arouse a vast resolve, taking the liberation of all sentient beings as your aim. |
| 八、志信坚固，不辞劳疲。 |
8. Let resolve and faith be firm, and do not shrink from labor or fatigue. |
| 九、修六度以对治一切病执，所谓以布施对治悭吝，以持戒对治贪染，以忍辱对治嗔恶，以精进对治懈怠，以禅定对治散乱，以般若对治不觉。 |
9. Cultivate the six perfections to counter all afflicted attachments: generosity to counter miserliness, upholding precepts to counter greedy defilement, patience to counter anger and evil, diligence to counter laziness, dhyāna to counter distraction, and prajñā to counter unawareness. |
| 十、专求通慧，先破无明，勿妄求神通。 |
10. Seek only penetrating wisdom; first destroy ignorance, and do not recklessly seek spiritual powers. |
| 以上十条，每日看一遍，提醒一次，使心不放逸。 |
Review the above ten points once each day as a reminder, so that the mind does not become lax. |
| 第二、修法次第 |
Second: The Stages of Practice |
| 一、勿急于上座，先熟读咒文，可以背诵时，再上座。 |
1. Do not be eager to begin sitting practice. First become thoroughly familiar with the mantra text; begin sitting only after you can recite it from memory. |
| 二、持咒法有五种：一记数；二不记数；三高声持，于昏沉思睡时，持数十遍；四低声持；五金刚持，口微动而不出声，自听甚分明者。修法上座时，适用金刚持。 |
2. There are five ways of reciting mantras: first, recitation while keeping count; second, recitation without keeping count; third, loud recitation—when drowsy or sleepy, recite it aloud several dozen times; fourth, soft recitation; and fifth, vajra recitation, in which the lips move slightly without making a sound, while one hears it very clearly oneself. When sitting for practice, vajra recitation is appropriate. |
| 三、六个印契： |
3. The Six Mudrās: |
| （一）菩提心契，为诸契之王，修时切忌生嗔。 |
(1) The Bodhicitta Mudrā is the king of all mudrās. When practicing it, one must strictly avoid giving rise to anger. |
| （二）菩提心成就契，此契专消孽障，除诸恶疾。 |
(2) The Bodhicitta-Accomplishment Mudrā is specifically for eliminating karmic obstacles and curing all serious illnesses. |
| （三）正授菩提契，结契前，先念三皈：“皈依佛、皈依法、皈依僧”三遍，当焚香三种，一檀香，二乳香，三沉香，各别烧。无力办者，焚他香一炉亦可，且不必连烧两小时，因修法时，不宜闻好香，恐破气也。 |
(3) The Mudrā for Directly Bestowing Bodhi: Before forming this mudrā, first recite the Three Refuges three times: “I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Saṅgha.” Burn three kinds of incense: sandalwood, frankincense, and agarwood, each separately. Those unable to provide these may burn a single burner of other incense instead. Nor is it necessary to keep incense burning for two hours, for during practice one should not smell overly fragrant incense, lest it disturb the vital energy. |
| （四）如来母契，结契前，先念南无十方佛七遍，持咒不可大声，当金刚持。 |
(4) The Tathāgata-Mother Mudrā: Before forming this mudrā, first recite “Homage to the Buddhas of the Ten Directions” seven times. The mantra must not be recited loudly; use vajra recitation. |
| （五）如来善集陀罗尼契，修此契时，每晨念南无三世诸佛三遍，心向十方三皈依，烧香与第三契同。 |
(5) The Tathāgata Well-Gathered Dhāraṇī Mudrā: When practicing this mudrā, each morning recite “Homage to All Buddhas of the Three Times” three times; with one’s mind directed toward the ten directions, take refuge in the Three Jewels. Burn incense as for the third mudrā. |
| （六）如来语契，修前先念三皈，完时于顶上散放手印。 |
(6) The Tathāgata-Speech Mudrā: Before practicing, first recite the Three Refuges. When finished, release the mudrā above the crown of the head. |
| 每契修八座，即八次，修完第一契，再修第二契，依次递修，每座为两小时，只许过时，不许不足，每日修二座三座均可，惟必量自己精力，切勿贪多，每契满足八座为度，六契次第修满后，第一契再补一座，其余有不如法者，亦补一座，是为六契圆满，即永不入三恶道。 |
Practice each mudrā for eight sessions—that is, eight times. After completing the first mudrā, practice the second, proceeding in sequence. Each session lasts two hours; it may run over time but must not fall short. Two or three sessions may be practiced daily, but one must assess one’s own strength and never greedily undertake too much. Complete eight sessions for each mudrā. After the six mudrās have been practiced in sequence, add one further session of the first mudrā; for any of the others that were not performed in accordance with the method, add one session as well. This completes the six mudrās, and one will never again enter the three lower realms. |
| 六契修满后，切不可放逸，继续每日修一座，专修第四契，约六七次后，加修第二契一次，如每日修三座，或打七时每日修五六座者，均修第四契，最后一座修第二契，其余第一、三、五、六契，即不再修。 |
After completing the six mudrās, one must on no account become lax. Continue to practice one session daily, focusing exclusively on the fourth mudrā. After about six or seven sessions, add one session of the second mudrā. If practicing three sessions daily, or five or six sessions daily during a seven-day retreat, practice the fourth mudrā in all sessions and the second mudrā in the final session. The first, third, fifth, and sixth mudrās need no longer be practiced. |
| 凡打七后，每日修过五六座者，自问精力充足，堪以猛进，则逢大月十五日，可修九座，求一气满万遍之数，每月一次，是日专修四契，不修第二契，惟当量力修法。每日修一座不断者，一年后，决可明心，如求速则打三七，计三星期，修三四个月，并常亲近善知识，亦可通慧。 |
After any seven-day retreat in which one has practiced five or six sessions daily, if one finds that one’s energy is ample and one can proceed vigorously, then on the fifteenth day of a thirty-day lunar month one may practice nine sessions, seeking to complete ten thousand recitations in one uninterrupted stretch. Do this once each month. On that day practice only the fourth mudrā, not the second; but one must practice according to one’s strength. Those who practice one session daily without interruption will certainly realize the mind after one year. Those seeking rapid progress may undertake three seven-day retreats, totaling three weeks, practice for three or four months, and regularly draw near to a good spiritual friend; they too may attain penetrating wisdom. |
| 四、六印不可越级而修，必次第修满，然后可以打七，非经过打七，不得坐九座及修定印，非满一千座，勿放逸，满千座，即不必再修，修也无用，只要平时起用可矣。 |
4. The six mudrās must not be practiced out of sequence. They must be completed in order before one may undertake a seven-day retreat. Unless one has completed such a retreat, one may not sit for nine sessions or practice the samādhi mudrā. Before completing one thousand sessions, do not become lax. Once one thousand sessions have been completed, there is no need to practice further; further practice is of no use. One need only apply it in daily life. |
| 五、修时最要之点，在不满两小时，不得下座，不得开放手印，不得停止念咒，不得说话，念咒不要太快或太慢，约每分钟十二遍为度。 |
5. The most important points during practice are these: before the two hours are complete, one must not leave the seat, release the mudrā, stop reciting the mantra, or speak. Do not recite the mantra too quickly or too slowly; about twelve recitations per minute is appropriate. |
| 上座时，切勿干涉他事，手印用黄布罩好，一切不管，只是口念咒，手结印，心不想什么，叫做三密相应，修到无相悉地，就是成就。修法时间，则不拘，最好在早五六时至七八时，天寒时勿过早，每座二小时完毕后，当至心发大愿，为一切有情回向，此第一要紧。 |
When sitting, do not concern yourself with other matters. Cover the mudrā with yellow cloth; disregard everything else. Simply recite the mantra with the mouth, form the mudrā with the hands, and let the mind think of nothing. This is called the correspondence of the three mysteries. To practice until attaining formless siddhi is accomplishment. The time of practice is not fixed, but the best time is from five or six in the morning until seven or eight. In cold weather, do not begin too early. After each two-hour session, sincerely make great vows and dedicate the merit to all sentient beings. This is of primary importance. |
| 六印满后，每日必出声念慈氏咒四十九遍，终身守之，此是因地上下种，与他咒不同。修时第一要少吃，食后至少一点半钟后上座。 |
After completing the six mudrās, one must recite Maitreya Bodhisattva’s mantra aloud forty-nine times every day and maintain this for life. This plants seeds at the causal stage and differs from other mantras. The foremost requirement during practice is to eat lightly. After eating, wait at least an hour and a half before sitting. |
| 第三、修时设备 |
Third: Equipment for Practice |
| 一、供养。中供释迦佛一尊，三杯水，三面镜，三把戟（或以刀代），三炉香，三份食品（如水果等类），左右二瓶，供花，中燃一灯。无力者，有无多寡听便。 |
1. Offerings: In the center, make offerings to one image of Śākyamuni Buddha: three cups of water, three mirrors, three halberds (or knives in their place), three incense burners, and three portions of food, such as fruit. Place two vases, one on each side, offer flowers, and burn one lamp in the center. Those without means may offer whatever they have, in whatever quantity they can. |
| 如修成后，为群众谋利益，欲作大法时，当设三坛，分三院，居中第一院为白色，用修佛道，上首第二院为红色，用修菩萨道，下首第三院为青色，用修金刚道，坛内用地毡一床，中圆心，分白红青三色，从圆心纵广各八尺，此系坛内供养，平时修法不必设坛也。此法不同他密，不取于相，故穷人亦可方便自修。 |
After accomplishment, if one wishes to perform a great ritual for the benefit of the public, three altars should be set up in three enclosures. The first, central enclosure should be white and used for cultivating the Buddha Way; the second, upper enclosure should be red and used for cultivating the bodhisattva way; and the third, lower enclosure should be green and used for cultivating the Vajra Path. Within the altar, lay one carpet, with a central circle divided into white, red, and green; from the center, it should measure eight feet in both length and width. These are offerings for the altar; for ordinary practice, there is no need to set up an altar. This Dharma differs from other esoteric practices in that it does not rely on forms; thus even poor people may conveniently practice it on their own. |
| 二、随身设备。（一）黄布一方，盖住手印。（二）开好钟表一具，或以香代，约每枝可烧两小时者。（三）痰盂。（四）盖腿部所用毯子，及座垫，座垫坐处宜高六七寸，两脚交叉在下，不必交趺；如双趺者宜平座，后垫不可高；单趺者，后垫可以高出二、三寸也。 |
2. Personal equipment: (1) A piece of yellow cloth to cover the mudrā. (2) A wound clock, or incense in its place—each stick lasting about two hours. (3) A spittoon. (4) A blanket for covering the legs, and a sitting cushion. The sitting portion of the cushion should preferably be six or seven inches high, with both legs crossed below; full lotus posture is not necessary. For full lotus, the seat should be level and the rear cushion must not be high. For half lotus, the rear cushion may be two or three inches higher. |
| 三、预防。（一）窗户不可有风，风寒处，切不可上座，不可带帽，室内温度宜稍暖，但不可受热。（二）门不宜锁，可任人出入，门外宜托人看守，及随时照料，如遇小儿大声哭扰时，亦无碍，切勿生嗔，用以练此心不动。 |
3. Precautions: (1) There must be no draft through the windows. Do not sit in a cold, windy place, and do not wear a hat. The room should be somewhat warm, but one must not become overheated. (2) The door should not be locked; people may come and go. Someone should preferably keep watch outside the door and attend to matters as needed. Even if children cry loudly and cause disturbance, it does no harm; do not become angry, but use this to train the mind not to be moved. |
| （三）室内不宜放开水壶，使其鼎沸，或畜猫狗以免扰乱。（四）非有极急迫事，勿许人通知，亦勿下座，即有通知，亦必小声。（五）先小便净手，再行上座，下座时，切忌五分钟内小便，恐伤气也。 |
(3) Do not keep a kettle of water boiling in the room, or cats and dogs, so as to avoid disturbance. (4) Except in an extremely urgent matter, do not permit anyone to notify you, nor leave your seat. Even if a notification must be given, it should be spoken softly. (5) First urinate and wash your hands, then take your seat. After leaving the seat, strictly avoid urinating within five minutes, lest it harm the vital energy. |
| 又上座时，宜少饮水及食粥，食之过饱，最宜昏沉，天暖时，可赤足。（六）修满时，勿急急下座，先伸舒腿臂，擦手心摩面，调和血气，徐徐而下，下座后，宜多走路。 |
Also, before sitting, drink little water and eat little porridge. Overeating easily causes drowsiness. In warm weather, one may go barefoot. (6) When the practice period is complete, do not hastily leave the seat. First stretch the legs and arms, rub the palms and massage the face, harmonize the blood and vital energy, and then rise slowly. After leaving the seat, it is good to walk more. |
| （七）坐时头不宜仰高，防心乱也，不可太低，易咳嗽也，背不宜靠后，防久靠伤肺，手印当心胸，勿卧倒，两臂稍靠胁，两眼下垂似闭，切忌昏沉散印睡着，不必备茶，口自勿渴也，腰宜伸直不动，不可时伸时缩，防腰酸也，初坐时，或有小毛病，但稍久即安，此系旧病翻出，不是新病，不可着急。 |
(7) While sitting, do not tilt the head too far back, lest the mind become scattered; nor lower it too far, as this easily causes coughing. Do not lean the back backward, for prolonged leaning can injure the lungs. Hold the mudrā at the chest; do not recline. Keep both arms slightly close to the ribs. Lower the eyes as though closed. Strictly avoid becoming drowsy, releasing the mudrā, and falling asleep. There is no need to prepare tea, for the mouth will naturally not become thirsty. Keep the waist straight and still; do not repeatedly stretch and contract it, lest the waist become sore. At the beginning of sitting, there may be minor discomforts, but after a little time one will settle. These are old illnesses surfacing, not new illnesses; do not become anxious. |
| （八）坐时忽如睡去但手印不散，念咒亦不停，此非昏沉睡着，正是定相现前，切勿疑而中断。 |
(8) If while sitting one suddenly seems to fall asleep, yet the mudrā does not come apart and mantra recitation does not cease, this is not drowsiness or sleep. It is precisely a sign of samādhi appearing. Do not doubt it and interrupt the practice. |
| 戊、修至如何方为究竟 |
E. What Constitutes Ultimate Attainment in Practice? |
| 修至如何而方为究竟乎？是当先明修个什么，曰修成佛，即是修到觉。由凡入圣，只是由迷转觉，转识成智，开佛知见而已，但显教必三大阿僧祗劫成佛，而密教即生成佛，禅宗直指心源，当下成佛，净土得往生彼土后成佛，究何所适从乎？曰各有立场与因缘，非法有高下迟速与冲突也，兹略论之。 |
What must one attain in practice for it to be ultimate? One must first understand what one is practicing. The answer is: practicing to become a Buddha—that is, practicing until awakening. To enter sainthood from ordinary existence is simply to turn from delusion to awakening, transform consciousness into wisdom, and open the Buddha’s knowledge and vision. Yet Exoteric Buddhism requires three great asaṃkhyeya kalpas to attain Buddhahood; Esoteric Buddhism enables one to attain Buddhahood in this very life; the Chan school directly points to the source of mind, enabling one to become a Buddha at once; and in the Pure Land tradition one becomes a Buddha after being reborn in that land. Which, then, should one follow? The answer is that each has its own standpoint and causes and conditions; it is not that the dharmas differ in superiority, inferiority, speed, or conflict. Let us discuss this briefly. |
| 一、显教系指从未学佛者言，如初入小学，必若干年，转初中高中而大学，又必若干年，非可越级顿超者，是就理而假定者也，阿僧祗者，本言不可说之多，亦无从指定何时止也，学佛必通三世，今世后学虽浅，以夙世因缘故，可以后来居上，或直接大学，不得以世俗情见分别而限之，又显教仗自力，故成就较难，非可与密宗同年而语也。 |
1. Exoteric Buddhism refers to those who have never studied Buddhism. It is like beginning elementary school: one must spend a number of years before advancing through middle school and high school to university, requiring yet more years; one cannot skip grades and leap ahead at once. This is a provisional formulation based on principle. Asaṃkhyeya originally means an incalculable multitude, and there is no way to specify when it ends. In studying Buddhism, one must comprehend the three divisions of time. Though one’s study in this life may be shallow, because of causes and conditions from former lives one may later surpass those who began earlier, or enter university directly. One must not impose limitations according to worldly views and discriminations. Moreover, Exoteric Buddhism relies on one’s own power, so accomplishment is comparatively difficult; it cannot be discussed as though it were on the same timetable as Esoteric Buddhism. |
| 二、密宗仗佛力，得三密加持，乃自宗不共法，如孩童不能登山，仗母力为之抱持，因缘不同，故可即生成就。 |
2. Esoteric Buddhism relies on the Buddha’s power and receives the blessing of the three mysteries. This is its distinctive teaching. Just as a child who cannot climb a mountain relies on its mother to carry it, so, because the causes and conditions differ, accomplishment in this very life is possible. |
| 三、禅宗直指心源，言下顿悟，最上根人，以夙世勤修故，今生缘已具足，一步登堂，故可当下成佛。 |
3. The Chan school directly points to the source of mind, bringing sudden awakening at the very words spoken. Those of the highest capacity have diligently practiced in former lives, and in this life their conditions are already complete; they enter the hall in a single step and may therefore become Buddhas at once. |
| 四、净土方法，本是密宗，发愿乃专西方，以往生为唯一目的，只求生西，自可华开见佛，以志不在即生见性，乃在他世界学成毕业，其所仗佛力，以往生为止。尚未了自性净土，得清净庄严，即是成佛之义。 |
4. The Pure Land method originally belongs to Esoteric Buddhism. Its vows are directed solely toward the West, with rebirth as their sole aim. Those who seek only rebirth in the Western Pure Land may naturally see the Buddha when the lotus opens. Their aspiration is not to see their true nature in this very life, but to complete their studies in another world. They rely on the Buddha’s power, with rebirth as the endpoint. Yet once one has fully understood the Pure Land of one’s own nature and attained purity and adornment, this is the meaning of becoming a Buddha. |
| 而佛说净土法门，为上根人即生证得，使得果地圆成，又为下根人开一简便法门，使于因地下种，今之修净土者，将至极微妙之净土大法，转为小心劣慧人方便，非其法器，自难承受，或视为迂缓自了，甚可惜也。总之净土法不异禅密，要往生成就固可，即生成就亦可，因缘各不同耳。 |
The Buddha taught the Pure Land Dharma gate so that those of the highest capacity might realize it in this very life and bring the fruition stage to complete perfection; he also opened a simple and expedient Dharma gate for those of lesser capacity, enabling them to plant seeds at the causal stage. Present-day Pure Land practitioners have turned this supremely subtle and wondrous great Dharma of the Pure Land into a convenience for timid people of inferior wisdom. Those who are not vessels for this Dharma naturally find it difficult to receive, or regard it as slow and as merely seeking liberation for oneself. This is deeply regrettable. In sum, the Pure Land Dharma is no different from Chan and Esoteric Buddhism: accomplishment through rebirth is certainly possible, and accomplishment in this very life is also possible; causes and conditions simply differ. |
| 五、禅密二宗修法，由果寻因，从八识修起，先显法身，证得根本智，即大圆镜智，又名无分别智。他宗修法，由因寻果，从六七识修起，因地法行，实有不同，故证果之迟速亦异，兹将密宗转九识成五智图，列表明之。 |
5. The methods of Chan and Esoteric Buddhism seek the cause from the fruition, beginning with cultivation of the eight consciousnesses. They first reveal the dharmakāya and realize fundamental wisdom, namely great perfect mirror wisdom, also called non-discriminating wisdom. The methods of other traditions seek the fruition from the cause, beginning with the sixth and seventh consciousnesses. Their practices at the causal stage are truly different; consequently, the speed of attaining fruition also differs. Below is a chart showing how Esoteric Buddhism transforms the nine consciousnesses into the five wisdoms. |
| 转九识成五智图 |
Chart of Transforming the Nine Consciousnesses into the Five Wisdoms |
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| 六、禅密二宗，先破无明，后除习气，往往大事已明而习气仍在，然习气已根本拔松，有慧照力，不似前此之昏迷不觉矣。他宗则反是，先除习气，欲待习气净后，方破无明，不知无明未破前，只是硬压习气，用力降伏，非是根本拔除，虽暂时可以见功，久久反动力大，等于未修，非属彻底，临终往往颠倒，即是此病。 |
VI. The Chan and Esoteric schools first destroy ignorance and then remove habitual tendencies. Often, though the great matter has already been clarified, habitual tendencies remain. Yet their roots have already been loosened, and one possesses the power of wisdom’s illumination; it is no longer like the former state of delusion and unawareness. Other schools are the reverse: they first remove habitual tendencies, intending to destroy ignorance only after those tendencies have been purified. They do not realize that, before ignorance is destroyed, they are merely forcibly suppressing habitual tendencies and exerting effort to subdue them, rather than uprooting them fundamentally. Though this may show results temporarily, over time the counterforce becomes great, and it is as if one had not practiced at all. It is not thorough; at the moment of death, one often falls into confusion. This is precisely the fault. |
| 七、禅密二宗，以此生破无明见性为成佛，若仗佛力，此生自可证到，至习气除净，原非此生可办。而显教每以破无明发五神通，习气除净，一切圆满，如释迦佛后，方谓成佛。譬如植果，一以初结果时为已成就。 |
VII. The Chan and Esoteric schools regard destroying ignorance and seeing one’s true nature in this very life as Buddhahood. If one relies on the Buddha’s power, this can certainly be realized in this life. The complete removal of habitual tendencies, however, was never something that could be accomplished in this life. Exoteric Buddhism, on the other hand, often maintains that one becomes a Buddha only after destroying ignorance, developing the five spiritual powers, removing habitual tendencies completely, and perfecting everything, as did Śākyamuni Buddha. |
| 一以果熟可食时，采下盛器后，方许为成就。一则无时间相，先后不二。一则执定形相，假立次第。一则有力承当，视为当然。一则过于郑重，遂分难易。若不一一分明，为之解释，则片面之执，门户之争，学者苦矣。 |
This is like planting fruit trees: one view regards the first bearing of fruit as accomplishment; the other permits the term accomplishment only when the fruit has ripened, become edible, and been picked and placed in a vessel. The first recognizes no temporal marks: before and after are nondual. The second clings to fixed forms and provisionally establishes stages. The first has the strength to undertake the matter and regards it as natural. The second is overly solemn about it and thereby divides it into difficult and easy. Unless these matters are explained clearly one by one, students will suffer from partial attachments and sectarian disputes. |
| 总之各宗修法，不同者是仪规和立场，相同者是目标与终点，如求开智慧，超登彼岸，解脱生死，各宗无不相同。兹有几个要诀，行者得此要诀，入门便不难矣。 |
In sum, the methods of practice in the various schools differ in ritual forms and points of view, but their goals and final destination are the same. In seeking to open wisdom, reach the other shore, and be liberated from birth and death, all schools are alike. Here are several essential instructions: once practitioners have obtained them, entry will no longer be difficult. |
| 四要诀 |
Four Essential Instructions |
| （一）先解修行正义，凡念佛打坐修法，不得名为修持，只可名为培养，如培养精神，以备行路之用，行路无力可以反证培养力之未足，故出佛堂下座后，行住坐卧，一切人事，种种行为，方是正修行，如感觉此时力量不足，则 |
(I) First understand the true meaning of practice. Buddha-recitation, meditation, and the performance of practices should not be called cultivation; they can only be called training—for example, training one’s strength in preparation for a journey. If one lacks strength while traveling, this proves that one’s training has been insufficient. Thus, after leaving the Buddha hall and rising from meditation, amid walking, standing, sitting, and lying down, in all human affairs and every kind of activity, lies true practice. If one feels that one’s strength is insufficient at such times, one should resume training. |
| 再加工培养，再作许多法以资助之，此为正，彼为副，世人乃颠倒，忘却正义，遂有重彼轻此之嫌，所得效果，自然微薄，此是第一诀。 |
One should further cultivate and perform various practices to support it. This is primary; that is secondary. Yet people reverse the order, forgetting the true meaning and thus emphasizing the latter while slighting the former. Naturally, the results they obtain are slight. This is the first essential instruction. |
| （二）如何谓之正修行，凡出佛堂后之正修行，应先明起用之妙，其妙诀在不忘二字，无论何事何地，不离警惕，处处照顾，只是要用惯这个心，用，便是觉照，不怕念起，只怕觉迟，不觉便被境夺，就此移引而去，移引既远， |
(II) What is meant by true practice? In true practice after leaving the Buddha hall, one must first understand the wonder of putting it into operation. Its essential instruction lies in the two words “do not forget.” Whatever the matter or place, do not depart from vigilance; attend to everything everywhere. One need only become accustomed to using this mind. To use it is awareness and illumination. Do not fear the arising of thoughts; fear only delayed awareness. Without awareness, one is seized by circumstances and carried away by them. Once one has been carried far away, |
| 不知所返，便是流浪，凡人对于贪嗔痴，已是熟极，亦非一朝一夕之修，今日由生返熟，亦得养成一习惯，到刻刻不忘时，便是功夫纯熟，入于欲罢不能之化境，学而时习之矣，乐可知也，此是第二诀。 |
one does not know how to return; this is wandering. Everyone is already thoroughly familiar with greed, anger, and ignorance, for they were not cultivated in a day or a night. If today one turns what is raw into what is familiar, one must likewise develop a habit. When one does not forget at every moment, one’s practice has become fully mature and entered the transformed state in which one cannot stop. One has learned and practiced it regularly; the joy of this can be known. This is the second essential instruction. |
| （三）简明修法，修是复义，克己复礼，天下归仁，回复到本来，即是无往而不通，万物皆备于我，始尽致知格物之能事，故曰归仁，但克己是因，复礼是果，克己复礼又是因，天下归仁是果矣，克己是修的初步，克己者制其心也，一切造作皆心，心攀缘故，念成为妄，制心一处，即无染着，无妄无真，即是修复到本来。 |
(III) A simple explanation of practice. “Cultivation” means returning. “Overcome oneself and return to propriety, and all under Heaven returns to benevolence.” To return to one’s original nature is to find nothing one cannot penetrate; all things are complete within oneself, and only then can one fully accomplish the investigation of things and the extension of knowledge. Therefore it is called returning to benevolence. But overcoming oneself is the cause, and returning to propriety is the result; overcoming oneself and returning to propriety are again the cause, while all under Heaven returning to benevolence is the result. Overcoming oneself is the first step of cultivation. To overcome oneself is to restrain one’s mind. All fabrication is mind; because the mind clings to conditions, thoughts become deluded. When the mind is restrained in one place, there is no attachment; with neither delusion nor truth, one has returned through cultivation to the original nature. |
| 一处者，不可死执谓有个一处也，一是无义，遍一切处而丝毫无着，乃名一处，此一处，是圆遍广大无着之处，非万法归一尖锐纯一之处也，非到修证，不知意会，但用一个照字，照之纯熟，即可不忘，由不忘而不惑不动，所谓行深般若波罗蜜，此是第三诀。 |
“One place” must not be rigidly grasped as though there were an actual single place. “One” has no fixed meaning. To pervade all places without the slightest attachment is called one place. This one place is the all-pervading, vast place of nonattachment; it is not the sharp, exclusive one of “the myriad dharmas return to the One.” Without practice and realization, one cannot understand this intuitively. Simply use the single word “illuminate.” Once illumination becomes mature, one can refrain from forgetting. From not forgetting come freedom from delusion and immovability. This is what is called deeply practicing prajñāpāramitā. This is the third essential instruction. |
| （四）修入之过程，功夫之进，必有过程，如登山然，由下而上，必有程次，顿根人，本来直上顶峰，原谈不到此。但为初学人，不可不方便也，照之功程有五：一知照，二照空，三照寂，四空空，五寂照。 |
(IV) The process of entering practice. Progress in practice must have a process, like climbing a mountain: from below to above, there must be stages. Those of sudden capacity ascend directly to the summit from the outset, so this does not apply to them. But for beginners, expedient guidance is indispensable. The process of illumination has five stages: first, knowing illumination; second, illuminating emptiness; third, illuminating quiescence; fourth, emptying emptiness; fifth, quiescent illumination. |
| 知照者，知起用也，且知非照不能转，开此觉慧，乃悟后正修，然系理解而始事修。照空者，非照不能空也，此已入于行矣。照寂者，已入湛寂之境，然有时忘照，及稍凛觉，即又湛然矣。空空者，亦照也，以照力空其空也。 |
Knowing illumination means knowing how to put it into operation, and knowing that without illumination one cannot transform. Opening this wisdom of awareness is true practice after awakening, but it begins with understanding and proceeds to actual practice. Illuminating emptiness means that without illumination one cannot realize emptiness; here one has already entered practice. Illuminating quiescence means that one has entered the realm of profound quiescence, though one sometimes forgets illumination; as soon as awareness is slightly aroused, one again becomes profoundly still. Emptying emptiness is also illumination: through the power of illumination, one empties emptiness itself. |
| 寂照者，乃常寂常照之境，固无时不寂，无时不照，照不照皆寂，并不自知其为照为寂也，简言之，功夫熟，则入于化境矣。 |
Quiescent illumination is the state of constant quiescence and constant illumination. There is never a time when one is not quiescent, nor a time when one is not illuminating. Whether illuminating or not illuminating, all is quiescent; one does not even know oneself to be illuminating or quiescent. In brief, when practice is mature, one enters the transformed state. |
| 凡一切生死之系缚只是心境相对，心与境不分，外境为心，内心之境亦心，以心破心，即心境双破，总名之曰破无明，破乃空义，非打破意也，以破尚有一破相在，不得名空，无明与明为对立，明则无明不立，此破字，乃灭义， |
All bonds of birth and death are simply the opposition of mind and circumstances. Mind and circumstances are not separate: external circumstances are mind, and the circumstances within the mind are also mind. Using mind to break mind, one breaks both mind and circumstances. This is collectively called destroying ignorance. “Destroying” here means emptiness; it does not mean smashing something apart. For if there remains an appearance of destruction, it cannot be called emptiness. Ignorance and illumination stand in opposition: when there is illumination, ignorance cannot stand. This word “destroy” means extinction, |
| 灭则不可得也，破灭无明之法，妙诀在一照字，其不能照，或不知所照者，根本乃是定慧力不足，不知起用，而起用之总诀，仍在一照字，照则转，转则舍而之他，本体即空，如无明一转即不可得，一空即定，故照即转，转即空，空即定，定即不惑，不惑即不流浪，不流浪即无生死。 |
and what is extinguished cannot be obtained. The essential instruction for destroying and extinguishing ignorance lies in the single word “illuminate.” If one cannot illuminate, or does not know what is to be illuminated, the fundamental reason is insufficient power of samādhi and wisdom: one does not know how to put it into operation. Yet the general instruction for putting it into operation still lies in the single word “illuminate.” Illumination transforms; transformation relinquishes one thing and turns to another; the fundamental essence is thereby empty. Once ignorance is transformed, it cannot be obtained; once empty, there is samādhi. Therefore, illumination is transformation; transformation is emptiness; emptiness is samādhi; samādhi is freedom from delusion; freedom from delusion is freedom from wandering; freedom from wandering is freedom from birth and death. |
| 翻过来，照无能照所照，于是无所谓空定不惑不流浪等等，毕竟生死亦不可得，是真能了生死者。更在翻过来，一切本体既不可得，然则照不照，转不转，空不空，乃至生死之了不了，真际平等不二，都无所不可，如是固妙，不如是亦妙，是真超然自在入不二法门，并了亦无可了矣，是究竟了生死者。 |
Turn this around: there is no illuminator and nothing illuminated. Thus there is no such thing as emptiness, samādhi, freedom from delusion, freedom from wandering, and so forth. In the end, birth and death too cannot be obtained. This is one who can truly transcend birth and death. Turn it around once more: since every fundamental essence cannot be obtained, then whether one illuminates or does not illuminate, transforms or does not transform, is empty or not empty, and even whether birth and death are transcended or not, in ultimate reality all are equal and nondual; nothing is unacceptable. Thus it is wondrous, and not thus is also wondrous. This is truly to enter the Dharma gate of nonduality with transcendent freedom; even transcending itself leaves nothing to be transcended. This is ultimate transcendence of birth and death. |
| 此理既明，毫无所惑，是无明已破，只是习气深厚，似非此生可了，有九种程次，别之如下：（一）粗中粗，（二）粗中细，（三）粗中微细，（四）细中粗，（五）细中细，（六）细中微细，（七）微细粗，（八）微细细，（九）微细微细。 |
Once this principle is understood and no doubt remains, ignorance has been destroyed. Yet habitual tendencies are deeply rooted and seem impossible to eliminate in this life. There are nine stages, distinguished as follows: (1) coarse within the coarse; (2) subtle within the coarse; (3) very subtle within the coarse; (4) coarse within the subtle; (5) subtle within the subtle; (6) very subtle within the subtle; (7) coarse within the very subtle; (8) subtle within the very subtle; (9) very subtle within the very subtle. |
| 此九种乃表心上系缚之深浅，至粗中微细，乃初地境界，已破无明，断色缚者。细中微细，乃三地至六地，已断心缚者。 |
These nine categories indicate the relative depth of the bonds within the mind. Up to “very subtle within the coarse” is the realm of the first bhūmi: ignorance has already been destroyed and the bondage of form has been cut off. “Very subtle within the subtle” comprises the third through sixth bhūmis, in which the bondage of mind has already been cut off. |
| 微细微细，则八地以上，已断色心二缚之余习，渐入等觉位矣，必微细微细尽而圆满大觉耳，非此生所可成者。譬如胎中婴儿，或初生之子，虽不能如大人，究不得谓为非人也，虽不能如佛之圆满大觉，究不得谓为非佛也。 |
“Very subtle within the very subtle” is the eighth bhūmi and above. The residual habitual tendencies of the two bondages of form and mind have already been cut off, and one gradually enters the stage of equal enlightenment. Only when the very subtle within the very subtle has been exhausted is great awakening complete; this cannot be accomplished in this life. It is like an infant in the womb or a newly born child: though unable to equal an adult, it cannot be called nonhuman. Likewise, though unable to equal the Buddha’s perfect great awakening, one cannot be called other than a Buddha. |
| 即生成就，成此佛也，长养圣胎者，养已成佛之圣胎也，愚人执相，不可与语大乘法要，惟信心不逆，不惊不怖者斯可耳。 |
Attainment in this very life means attaining this Buddhahood. To nurture the sacred embryo means to nurture the sacred embryo of one who has already become a Buddha. Foolish people cling to appearances and cannot be taught the essential teachings of the Mahāyāna. Only those whose faith does not recoil, who are neither startled nor afraid, are capable of receiving them. |
| 照转空定的过程 |
The Process of Illumination, Transformation, Emptiness, and Samādhi |
| 坚固→松动 |
Rigid → loosened |
| 长→短 |
Long → short |
| 大→小 |
Large → small |
| 奇怪→不惊怖 |
Strange → unafraid |
| 二→不二 |
Two → nondual |
| 勉强→自然 |
Forced → natural |
| 有→空 |
Existence → emptiness |
| 空→空空 |
Emptiness → emptying emptiness |
| 挂碍→无著 |
Obstruction → nonattachment |
| 缚→解脱 |
Bondage → liberation |
| 生→熟 |
Raw → familiar |
| 识→智 |
Consciousness → wisdom |
| 惑乱→不动 |
Confusion → immovability |
| 流浪→止 |
Wandering → cessation |
| 牵摄→自在 |
Being drawn along → freedom |
| 空空→不空 |
Emptying emptiness → not empty |
| 无力→力充 |
Lack of strength → abundant strength |
| 偏→圆 |
Partial → complete |
| 由此至彼，不用慧照，无有是处，照之次数日多，力自充足，根尘自然脱落，如是方是正修，此是第四诀。 |
To get from this to that, there is no other way than wisdom’s illumination. As the occasions of illumination increase day by day, one’s strength naturally becomes sufficient, and the sense faculties and their objects naturally fall away. Only this is true practice. This is the fourth essential instruction. |
| 上面略说修法竟，然既落言诠，岂是究竟？故知究竟处，在行者自心领会得，非可言表。我今亦多事耳，哈哈。 |
The foregoing has briefly explained the methods of practice. Yet once they have fallen into verbal explanations, how can they be ultimate? Therefore, know that the ultimate point lies in the practitioner’s own realization in the mind; it cannot be expressed in words. I too have been meddlesome—ha ha. |
| 己、修之层次 |
J. Stages of Practice |
| 修法岂有一定，若有层次，即有定法，惟对初学人，当为决定，务使其简捷迅速，是在来会后，逐一面授，或先净后密，或先密后禅，再行商榷可也。 |
How can there be a fixed method of practice? If there are stages, there is a fixed Dharma. Yet for beginners, determinations must be made in order to make their progress simple, swift, and direct. After the gathering, these may be imparted individually in person: perhaps Pure Land practice first and then Esoteric practice, or Esoteric practice first and then Chan. This can be discussed further. |
| 又修法之赖师友者，无非求得一商量，得一决定而已，得其诀，则事半功倍，得其受用，自不肯退转。鄙人以一知半解，与诸仁商榷学佛法门，虽未臻其奥，或亦不致误人，如有怀疑，或认为不妥处，当直心见教，互相考证，则去印心不远矣。 |
What one relies on teachers and fellow practitioners for in practice is simply to gain discussion and arrive at a decision. Once one obtains the essential instruction, one achieves twice the result with half the effort; once one experiences its benefit, one will naturally be unwilling to retreat. With my limited and partial understanding, I discuss with you all the methods of learning the Buddhadharma. Though I have not reached their profundity, perhaps I will not mislead others. If you have doubts or consider anything inappropriate, please offer your instruction with a straightforward mind, and let us examine and verify matters together. Then we shall not be far from Mind-Seal. |
