Preface 前言
Writings of Master Yuanyin | 2018-06-22 | Download | AI assisted translation
| 这里给大家讲一讲大手印，大手印是密宗最高层的法。密宗分九乘次第，这属于最高一乘，藏语为阿底约嘎，就是心中心圆满相应法。我们大家修心中心法已经很长时间了，都应该有些成绩。 |
Today I will speak to you about Mahāmudrā. Mahāmudrā is the highest teaching of Esoteric Buddhism. Esoteric Buddhism is divided into the successive stages of the Nine Vehicles; this belongs to the highest vehicle. In Tibetan it is called Atiyoga—the practice of complete union with the Heart-of-Heart. We have all practiced the Heart-of-Heart Dharma for a long time, and we should all have attained some results. |
| 有的人已经打开本来，见到本性；有的人呢，可能在座上本性现前时，没有觉察而滑过去了。所以今天和大家讲一讲佛性是怎么回事，怎么样才能见到它。见到之后又怎么样来进一步提高向上，启发妙用而圆成佛果。 |
Some have already opened to their original nature and seen their intrinsic nature. Others, when their intrinsic nature manifested during meditation, may not have noticed it and let it slip by. Therefore, today I will explain what buddha-nature is and how it may be seen. And after seeing it, how does one further elevate oneself, bring forth wondrous functioning, and perfect the fruition of Buddhahood? |
| 以提醒、敦促大家共同进步。恒河大手印和禅宗一模一样，它也不讲用什么法修，而是讲无修无得无证，直指人心成佛。 |
This is to remind and encourage everyone to progress together. Ganges Mahāmudrā is exactly the same as the Chan school. It does not teach the use of any particular method of practice; rather, it teaches no practice, no attainment, and no realization—directly pointing to the mind for the attainment of Buddhahood. |
| 但无修无得无证这是真如本性的自然智，我们要证到这种境地，才谈得上无修无得无证，而不是空口说白话的。如果仅懂得一些义理，而没有做到心境一如，顺逆无拘，纵横自在，就说无修无得无证，那就完全失去意义了！所以，我们要把恒河大手印和大家讲一讲。 |
But no practice, no attainment, and no realization are the natural wisdom of the true suchness of one’s intrinsic nature. Only when we have realized this state can we speak of no practice, no attainment, and no realization; it is not mere empty talk. If one understands only a few principles but has not achieved unity of mind and circumstances, remains constrained by neither favorable nor adverse conditions, and moves freely in every direction, then to speak of no practice, no attainment, and no realization is entirely meaningless. Therefore, we shall explain Ganges Mahāmudrā to everyone. |
| 所谓大手印者，并不是有个手印用来修持，不像我们修心中心法时，有六个手印一个咒，须结印持咒修。这个法是直指法门，直接告诉我们，真心是怎么一回事，怎样来开发智慧，怎样来启发妙用。 |
What is called Mahāmudrā does not mean that there is some mudrā to be used for cultivation. It is unlike the Heart-of-Heart Dharma that we practice, which has six mudrās and one mantra and requires us to form mudrās and uphold the mantra in practice. This Dharma is a direct-pointing Dharma gate: it tells us directly what the true mind is, how to develop wisdom, and how to bring forth wondrous functioning. |
| 所以这个法是直截了当的直指法门，修心中心法的人听了很有用，因心中心法也是不用通过有相而直证心地的。 |
Thus, this Dharma is a direct and straightforward Dharma gate of direct pointing. It is very useful for those who practice the Heart-of-Heart Dharma, for the Heart-of-Heart Dharma likewise directly realizes the mind-ground without proceeding through form. |
| 大手印有很多种，恒河大手印是其中最上之大手印法门，它不要什么观想、气脉、明点、本尊等等的法，也毋须持什么咒，它直下指示我们见性成佛，所以是最高一层的法，就是一真法界。 |
There are many kinds of Mahāmudrā. Ganges Mahāmudrā is the supreme Mahāmudrā Dharma gate among them. It requires no practices involving visualization, channels, winds, drops, yidams, and the like; nor is there any need to recite mantras. It directly points us to seeing our true nature and attaining Buddhahood. Therefore, it is the highest level of Dharma: the One True Dharma Realm. |
| 什么是一真法界呢？一真法界就是我们的本性真如妙体，也就是成佛的根本。为什么叫大手印呢？因为我们的佛性是大而无外，小而无内的，所谓“大象无形，大音希声”，最大的相是无相之相，无相可见的是最大的相。 |
What is the One True Dharma Realm? It is the wondrous essence of suchness that is our intrinsic nature; it is also the basis for attaining Buddhahood. Why is it called Mahāmudrā? Because our buddha-nature is so great that nothing lies beyond it, and so small that nothing lies within it. As it is said, “The great image has no form; the great sound is scarcely heard.” The greatest appearance is the appearance of no appearance; that which has no appearance to be seen is the greatest appearance. |
| 我们的本性是非空非有，非青非黄，非大非小，一切皆非。所以把它说似一物皆不中，没有什么东西可以比仿，因为它是无形无相无可比拟的，它是大得不得了，尽虚空，遍法界，无物不包，无法不具。 |
Our intrinsic nature is neither empty nor existent, neither blue nor yellow, neither great nor small; it is none of all these things. Thus, to say that it resembles any one thing would be entirely wrong. Nothing can be compared to it, for it is formless, without appearance, and beyond comparison. It is immeasurably vast, exhausting empty space and pervading the dharma realm; there is nothing it does not encompass and no dharma it does not contain. |
| 手就是心，心就是手，俗语说“得心应手”，就是这个道理。假如不是心，手也不会动。印就是我们和佛心心相印，佛心就是我心，我心就是佛心；故经云：心、佛、众生三无差别；又云：千佛万佛共一体，即此意也。 |
The hand is the mind, and the mind is the hand. As the common saying goes, “When the mind reaches it, the hand responds.” This is the principle. If there were no mind, the hand could not move. The seal means that our minds mutually accord with the Buddha’s mind. The Buddha’s mind is my mind, and my mind is the Buddha’s mind. Therefore, the sūtras say, “Mind, Buddha, and sentient beings are without distinction.” They also say, “A thousand Buddhas and ten thousand Buddhas share one body.” This is precisely the meaning. |
| 故大手印，就是我们的大心，就是我们的本性。一切东西由它生起，由它显现，由它变化，这叫大手印。恒河大手印就是这么好，这么高，因而下面我们要把这宝法和大家公开地讲一讲。 |
Therefore, Mahāmudrā is our great mind; it is our intrinsic nature. All things arise from it, appear through it, and change through it. This is called Mahāmudrā. Ganges Mahāmudrā is so excellent and so lofty that we shall now explain this precious Dharma openly to everyone. |
