Lecture Five: Conclusion—Naturally Genuine Reality Is the True Mahāmudrā 第五讲 结语 法尔真实即是真正大手印
Writings of Master Yuanyin | 2018-06-22 | Download | AI assisted translation
| 一、大手印三要乃统一的整体 |
I. The Three Essentials of Mahāmudrā Form a Unified Whole |
| “见、定、行三要是三世佛之密意中心，一切乘之顶尖，故曰诸佛之母。” |
“The three essentials of view, meditation, and conduct are the heart of the secret intent of the Buddhas of the three times, the summit of all vehicles; hence they are called the mother of all Buddhas.” |
| 我们前面讲过：“见”者，了知一真法界、法尔如来藏心，无量显现染净诸法，具足法尔平等性义。“见宗”才是正知见。“定”者，不是死定，而是活定。故空悲双融方为正定。 |
We have previously explained that “view” is to understand the One True Dharma Realm and the Tathāgata-garbha mind as it naturally is: the immeasurable manifestations of defiled and pure dharmas are inherently endowed with the meaning of equality. Only the “view as principle” is right view. “Meditation” is not dead absorption, but living absorption. Thus, only the integration of emptiness and compassion is right meditation. |
| “行”者，内不随妄念迁流，外不为境界所动，令心如河流，任运自然住，保任于惺惺寂寂。这才是正行。三要就是三个要点。“见、定、行三要，是三世佛之密意中心”，三世，就是过去世、现在世、未来世。 |
“Conduct” means inwardly not being carried along by deluded thoughts and outwardly not being moved by circumstances, allowing the mind to abide naturally and effortlessly like a flowing river, while safeguarding clear awareness and quiescence. This alone is right conduct. The three essentials are these three key points. “The three essentials of view, meditation, and conduct are the heart of the secret intent of the Buddhas of the three times.” The three times are the past, present, and future. |
| 三世佛之密意中心，就是自性真如、涅槃妙心、一真法界、妙明真心、真如实相、如来藏心、大圆觉海、如如、菩提、法身、佛性、总持、大佛顶、主人翁、无底钵、没弦琴、无尽灯、无根树、吹毛剑、无为国、摩尼珠、无钥锁，乃至泥牛、木马、心源、心印、心镜、心月、心珠等等。 |
The heart of the secret intent of the Buddhas of the three times is called true suchness of intrinsic nature, the wondrous mind of nirvāṇa, the One True Dharma Realm, the wondrously luminous true mind, the true aspect of suchness, the Tathāgata-garbha mind, the great ocean of perfect enlightenment, thusness, bodhi, dharmakāya, Buddha-nature, dhāraṇī, the Great Buddha-Crown, the master of the house, the bottomless bowl, the stringless lute, the inexhaustible lamp, the rootless tree, the hair-blowing sword, the land of non-contrivance, the maṇi jewel, the lock without a key, and even the mud ox, wooden horse, source of mind, mind-seal, mind-mirror, mind-moon, mind-pearl, and so forth. |
| 名虽多般，意实一也。“密意”的“密”，是指无相可见，说不出来，无法可说，不是语言的对象。并不是故意保密，不告诉人。虽不可说，却是中心。此即是大乘佛教的“一实相印”，用它来判断是不是大乘佛教。若背离了这个宗旨，说不到这上头，就不是大乘佛教。 |
Though the names are many, their meaning is in fact one. The “secret” in “secret intent” means that it has no form to be seen, cannot be spoken of, and has no Dharma that can be taught; it is not an object of language. It does not mean deliberately keeping it secret and refusing to tell people. Though inexpressible, it is nevertheless the center. This is the “seal of the one true aspect” of Mahāyāna Buddhism, by which one judges whether something is Mahāyāna Buddhism. If it departs from this guiding principle and cannot speak to this point, it is not Mahāyāna Buddhism. |
| 《大集经》云：“末法亿亿人修行，罕一得道，唯依念佛，得度生死。”念者，今心也，即当前一念心。佛者，觉也，即真如自性、一实相印。 |
The Great Collection Sūtra says: “In the Dharma-ending age, though hundreds of millions practice, scarcely one attains the Way; only by relying on Buddha-remembrance can they cross beyond birth and death.” Nian, remembrance, means the mind of the present moment. Buddha means awakening—namely, true suchness of intrinsic nature and the seal of the one true aspect. |
| 见、定、行三要之行法，令心念念在觉，不离一实相印，正是“实相念佛”；《观无量寿经》讲了十六种观法，修习这十六种观法也是念佛，谓之“观想念佛”，观观未离妙明真心。 |
The practice of the three essentials of view, meditation, and conduct keeps the mind awake in thought after thought and never apart from the seal of the one true aspect. This is precisely “Buddha-remembrance through the true aspect.” The Contemplation Sūtra of Amitāyus Buddha teaches sixteen methods of contemplation. Practicing these sixteen contemplations is also Buddha-remembrance, called “Buddha-remembrance through visualization”; in every contemplation, one never departs from the wondrously luminous true mind. |
| 瞻视西方极乐世界、阿弥陀佛的圣相，妙相庄严，至心信乐，愿生彼国，也是念佛，谓之“观相念佛”，也在在未离妙明真心。 |
To gaze upon the Western Land of Ultimate Bliss and the sacred form of Amitābha Buddha, with its wondrous and majestic marks; to have wholehearted faith and joy and aspire to be reborn in that land—this too is Buddha-remembrance, called “Buddha-remembrance through contemplating the form.” In every instance, it does not depart from the wondrously luminous true mind. |
| 执持阿弥陀佛圣号，心念耳闻，摄住烦乱之心，将妄念转换为佛念，一句“南无阿弥陀佛”贯彻始终，谓之“持名念佛”。持名念佛何曾离开真心半步！若口诵心不行，那就不是念佛。 |
To uphold the sacred name of Amitābha Buddha, with the mind reciting and the ears hearing; to gather in the scattered and troubled mind and transform deluded thoughts into thoughts of the Buddha; to carry a single phrase, “Namo Amitābha Buddha,” through from beginning to end—this is called “Buddha-remembrance through holding the name.” How could Buddha-remembrance through holding the name ever depart from the true mind by even half a step? If the mouth recites but the mind does not practice, that is not Buddha-remembrance. |
| 憨山大师云：“口念弥陀心散乱，喊破喉咙也枉然”！末法修行，若欲得度生死，唯依这“都摄六根，净念相继”的种种念佛法门。大手印最直接，正是实相念佛。正是三世佛之密意中心。 |
Master Hanshan said: “If the mouth recites Amitābha while the mind is scattered, shouting until the throat breaks is still in vain!” In the Dharma-ending age, if practitioners wish to cross beyond birth and death, they must rely solely on the various methods of Buddha-remembrance that “gather in the six sense faculties and maintain uninterrupted pure mindfulness.” Mahāmudrā is the most direct; it is precisely Buddha-remembrance through the true aspect. It is precisely the heart of the secret intent of the Buddhas of the three times. |
| “一切乘之顶尖”。密宗判定佛法共分九乘次第——外三乘、内三乘、密三乘。恒河大手印、大圆满，统属最高一层，所以说“见、定、行三要”是一切乘之顶尖，像宝塔一样到了尖顶了。“故曰诸佛之母”，这是十方三世诸佛之母，一切佛都是依此法而出世，一切法都是从这里派生出来。 |
“The summit of all vehicles.” Esoteric Buddhism classifies the Buddha Dharma into nine successive vehicles: the three outer vehicles, the three inner vehicles, and the three esoteric vehicles. Ganges Mahāmudrā and Dzogchen both belong to the highest level. Therefore, the three essentials of view, meditation, and conduct are said to be the summit of all vehicles—like reaching the pinnacle of a jeweled pagoda. “Hence they are called the mother of all Buddhas”: they are the mother of all Buddhas throughout the ten directions and three times. All Buddhas appear in the world in reliance on this Dharma, and all dharmas are derived from it. |
| “如上三要乃自性大圆满之见、定、行、果，四者在自性了彻之境中，统摄为一面，行之最极心要。亦是即定即行之要。” |
“The foregoing three essentials are the view, meditation, conduct, and fruition of Dzogchen of intrinsic nature. Within the realm of thorough realization of intrinsic nature, these four are gathered into a single whole, the ultimate essential of practice. They are also the key to meditation and conduct being one.” |
| “自性大圆满之见、定、行、果”，指自性大圆满修行的四个阶段。如上三要者，即以上所论述的正见、正定、正行三要，它是三世佛之密意中心，即我人之真如本性。而自性大圆满修行的目的是明心见性，证成佛果。 |
“The view, meditation, conduct, and fruition of Dzogchen of intrinsic nature” refers to the four stages of Dzogchen practice. The three essentials mentioned above are the three essentials of right view, right meditation, and right conduct. They are the heart of the secret intent of the Buddhas of the three times—that is, our own true-suchness nature. The purpose of Dzogchen practice is to realize the mind and see one’s true nature, thereby attaining Buddhahood. |
| 无有正见，就无有正定；无有正定，就无有正行，哪来正果？经云：因地不正，果遭迂曲。是故只有正见、正定、正行，方能证见真如佛性，结果成佛。所以说，见定行三要乃自性大圆满见、定、行、果。 |
Without right view, there can be no right meditation; without right meditation, there can be no right conduct. How then could there be right fruition? A sūtra says: “If the causal ground is not right, the fruition will be distorted.” Therefore, only through right view, right meditation, and right conduct can one realize true suchness and Buddha-nature and finally attain Buddhahood. Thus, the three essentials of view, meditation, and conduct are the view, meditation, conduct, and fruition of Dzogchen of intrinsic nature. |
| “四者”，指修行的四个阶段，即先树立解脱正见，然后修定以摄伏散乱之心，心定之后在事境上磨练（六度万行），最后证成佛果。“自性了彻之境”，即“自性大圆满”的心境。在这种心境中，见、定、行、果四者统摄为一面、化为一体，不可分开。这是修行的最极心要、最为关键之心髓、要点。 |
“These four” refers to the four stages of practice: first establish the right view of liberation; then cultivate meditation to subdue the scattered mind; after the mind is settled, temper it amid circumstances through the six perfections and myriad practices; and finally attain Buddhahood. “The realm of thorough realization of intrinsic nature” is the state of mind of “Dzogchen of intrinsic nature.” In this state, view, meditation, conduct, and fruition are gathered into one aspect and become a single whole, incapable of separation. This is the ultimate essential of practice, its most crucial core and key point. |
| “亦是即定即行之要”，行就是定，定就是行，即定即行，定和行是不能分开的。不但定和行如此，见、定、行三者也都不能分开，必须融为一体。因为只有“见”正确了之后，才晓得什么是无出无入的大定，不至于落入死定；才知道怎样修“无功用”行，避免走弯路，而直趋真如，结果成佛。 |
“They are also the key to meditation and conduct being one”: conduct is meditation, and meditation is conduct. Meditation and conduct cannot be separated. Nor can view, meditation, and conduct be separated; they must merge into a single whole. For only after one’s view is correct does one know what great meditation without coming or going is and avoid falling into dead absorption. Only then does one know how to cultivate conduct “without deliberate effort,” avoid taking detours, proceed directly toward true suchness, and finally attain Buddhahood. |
| “即是于何时了悟赤裸裸之智慧性，即何时得其自性智之见宗。” |
“At whatever time one realizes naked wisdom-nature, at that very time one obtains the view as principle of one’s intrinsic wisdom.” |
| 赤裸裸之智慧性，就是我们的佛性，赤裸裸、净洒洒，无形无相，灵明寂照，毫无遮盖。佛性是大智慧，是无所不知、无所不能的大智慧。什么时候能够了悟这赤裸裸的智慧性，就在什么时候“得其自性智之见宗”。 |
Naked wisdom-nature is our Buddha-nature: naked and utterly pure, without form or appearance, luminously aware and quietly illuminating, with nothing concealed. Buddha-nature is great wisdom, the great wisdom that knows everything and can do everything. Whenever one realizes this naked wisdom-nature, one thereby “obtains the view as principle of one’s intrinsic wisdom.” |
| 得其自性智之见宗，即识取了自性，契入了大圆镜智，见到了宗旨，也就是明心见性了。见宗之后，就不会向外求取，不会心外求法，不会再落入外道了。你那里有再大的神通显现，我这里也丝毫不动摇，脚跟站得很稳。如果没证到这个地步，就站不稳脚跟，难免要动摇的。 |
To obtain the view as principle of one’s intrinsic wisdom is to recognize one’s intrinsic nature, enter great perfect mirror wisdom, and see the guiding principle; it is realizing the mind and seeing one’s true nature. After seeing the principle, one no longer seeks externally, seeks no Dharma outside the mind, and no longer falls into a non-Buddhist path. However great the manifestations of spiritual powers there may be, I remain wholly unmoved here, with my footing firmly established. If one has not realized this stage, one cannot stand firmly and will inevitably be shaken. |
| 从前，南泉山下有一庵主，别人告诉他：“近日南泉和尚出世，何不去礼见？”南泉和尚出来说法度众了，你怎么不去拜见他呀？庵主说：“非但南泉出世，直饶千佛出兴，我亦不去。 |
Formerly, there was a hermitage master at the foot of Mount Nanquan. Someone told him, “Nanquan the monk has recently appeared in the world. Why not go and pay him respects?” Nanquan the monk had come forth to teach the Dharma and liberate sentient beings; why would he not go to see him? The hermitage master said that even if not only Nanquan appeared in the world, but a thousand Buddhas arose, he still would not go. |
| ”意思是说，他已经识得本来，脚跟站得稳，不会动摇了。南泉禅师听到这件事，就令其弟子赵州禅师去考考他，看他脚跟是否真正点地。赵州去了就向庵主礼拜，庵主不睬他，坐在禅床上不动。 |
This meant that he had already recognized his original nature, stood firmly on his feet, and would not be shaken. When Chan Master Nanquan heard of this, he instructed his disciple Chan Master Zhaozhou to test him and see whether his footing was truly grounded. Zhaozhou went and bowed to the hermitage master, but the master ignored him and remained seated unmoving on his Chan bed. |
| 赵州从西过东，又从东过西，庵主还是不睬他。这庵主脚跟站定了，任你活佛出世我也不睬。我已识取了自己的本来面目，了了分明，赤裸裸、净洒洒，一样东西都没有。 |
Zhaozhou passed from west to east, then from east to west, but the hermitage master still ignored him. The hermitage master had planted his feet firmly: even if a living Buddha appeared in the world, he would not heed him. He had already recognized his own Original Face—clear and distinct, naked and utterly pure, with not a single thing present. |
| 我已了悟，还求什么东西？我已神通自在了，这自在逍遥就是大神通。诸位注意，自在逍遥就是大神通，不是什么稀奇古怪是大神通。赵州没办法了，“哗啦”一声，把庵主的帘子拽下来，说：“草贼大败。 |
Having already realized this, what could he still seek? Having already attained mastery of spiritual powers, this freedom and ease itself was great spiritual power. Everyone, take note: freedom and ease are great spiritual power; strange and unusual things are not great spiritual power. Zhaozhou had no recourse. With a crash, he tore down the hermitage master’s curtain and said, “The grass-bandit has suffered a crushing defeat.” |
| ”你不敢讲话，你不是大丈夫，是草贼，你打了大败仗。庵主还是不睬他，赵州没办法了，只好败阵归山。回到山上对他师父讲，这个庵主是有道行，我怎么样、怎么样，他也不动。南泉禅师说：“我从来疑着这汉。 |
You dare not speak. You are no great person, but a grass-bandit; you have suffered a crushing defeat. The hermitage master still ignored him, and Zhaozhou had no recourse but to admit defeat and return to the mountain. Back on the mountain, he told his teacher that the hermitage master had attainment: no matter what he did, the man would not move. Chan Master Nanquan said, “I have always doubted this fellow.” |
| ”我早就怀疑他是不是真的脚跟点地，你没有问倒他，让我再去考考他。第二天，南泉禅师带着一个沙弥，拿了一瓶茶水、三只茶杯，到了庵中往地上一掷，便说：“昨日的、昨日的。 |
I had long suspected whether he had truly planted his feet firmly. You could not stump him, so let me test him again. The next day, Chan Master Nanquan took a novice monk, a bottle of tea, and three teacups to the hermitage. Throwing them onto the ground, he said, “Yesterday’s, yesterday’s.” |
| ”庵主问：“昨日的，是什么？”昨天我如如不动，你那徒弟彻底没辙，那说明什么呀？这下狐狸尾巴露出来了，还有个“什么”要说明啊！南泉禅师在沙弥背上拍了一下，说：“赚我来，赚我来。”拂袖便回。我勘破你了，你还有东西在，还是动了，脚跟仍未点地，还差一大截呢！ |
The hermitage master asked, “What is ‘yesterday’s’?” Yesterday I remained thus and unmoved, and your disciple was utterly helpless—what does that show? Now the fox’s tail had been exposed: there was still some “what” needing explanation! Chan Master Nanquan patted the novice on the back and said, “You deceived me into coming, deceived me into coming.” Then he flicked his sleeves and returned. I have seen through you. There is still something in you; you have still been moved. Your footing is not yet grounded, and you still fall far short. |
| 我们修行，必须站稳脚跟，任你什么气功，什么神通广大，你是外道，我不跟你跑。我修心地法门，我识得自性，我将来必定证成圣果。你不知道自性是什么，你终归不能证成圣果。 |
In our practice, we must stand firmly on our feet. Whatever qigong or whatever great spiritual powers you may have, if you follow a non-Buddhist path, I will not follow you. I practice the Mind-Ground Dharma Gate; I recognize intrinsic nature, and in the future I will certainly attain the fruit of sagehood. If you do not know what intrinsic nature is, you ultimately cannot attain the fruit of sagehood. |
| 我们曾讲过吕纯阳祖师的公案，他已成就了阳神，黄龙祖师却说他：“这守尸鬼。”吕纯阳说：“争奈囊中有长生不死药。 |
We have previously discussed the koan of Patriarch Lü Chunyang. He had already accomplished the yang spirit, yet Patriarch Huanglong called him “a corpse-guarding ghost.” Lü Chunyang said, “Yet within my bag I possess the medicine of immortality.” |
| ”囊中是指身体里，你不是说我守尸鬼么，我守的这个尸里——囊中，有长生不死的药啊！这药是指修炼成的“金丹”——阳神。黄龙祖师说：“饶经八万劫，终是落空亡。”你还是要落空，不过比别人长寿些。 |
“Within my bag” refers to the body. “Do you not call me a corpse-guarding ghost? Within the corpse that I guard—in this bag—there is medicine of immortality.” This medicine refers to the “golden elixir,” the yang spirit, attained through cultivation. Patriarch Huanglong said, “Even after eighty thousand eons, you will ultimately fall into emptiness and extinction.” You will still fall into emptiness; you will merely live longer than other people. |
| 阳神是第七识——末那识所显现的身体，叫意生身，是虚妄不实的。若不认识真心，还是落空亡。若认识真心，就逍遥自在，一点不住相了。先得漏尽通——道通，这才是真通，才是根本。道通得到了之后，不愁不得五神通，但得本，不愁末。这一点很重要，诸位要注意了。即是：于何时了悟赤裸裸之智慧性，即何时得其自性智之见宗。 |
The yang-spirit is a body manifested by the seventh consciousness—the manas consciousness—and is called the mind-born body. It is illusory and unreal. If one does not recognize the true mind, one still falls into empty annihilation. If one recognizes the true mind, one is carefree and at ease, without abiding in any appearance at all. First attain the power of the exhaustion of outflows—the penetration of the Way. This alone is true penetration and is fundamental. Once penetration of the Way has been attained, there is no need to worry about not attaining the five spiritual powers. Obtain the root, and there is no need to worry about the branches. This point is very important; you must take note of it. That is: at the very moment one realizes the naked nature of wisdom, one gains the view of the wisdom of one’s own nature. |
| “见与定虽分述，体实一也。” |
“Although view and samādhi are discussed separately, in essence they are one.” |
| 见与定虽然分开来讲，但并不是两个，而是一体的。所谓“见”就是认识本来面目，有了正确的知见，才知道什么是无出无入的大定，才会有正定。反过来说，得了正定，才会有正确的知见。 |
Although view and samādhi are discussed separately, they are not two things, but one entity. What is called “view” is recognizing the Original Face. Only with correct understanding can one know what the great samādhi without coming or going is, and only then can one have right samādhi. Conversely, only upon attaining right samādhi can one have correct understanding. |
| 见与定都没有离开我们的自性，都是自性中所流出。从体上来讲，实在是一样东西。不仅见与定“体实一也”，见、定、行三者，也都是一体，都没有离开我们的妙明真心。 |
Neither view nor samādhi is separate from our own nature; both flow forth from it. In terms of their essence, they are truly the same thing. Not only are view and samādhi “one in essence”; view, samādhi, and conduct are likewise one entity, none of them separate from our wondrous, luminous true mind. |
| 二、大手印乃九乘佛法之精髓 |
II. Mahāmudrā Is the Essence of the Nine Vehicles of Buddhism |
| “如此行持自性大圆满本清净之无失要道者，实九乘之巅顶。” |
“Those who thus practice the infallible essential path of the primordial purity of the Great Perfection of their own nature truly stand at the summit of the nine vehicles.” |
| “自性大圆满”，前面已经解释过了。“本清净”，自性本来圆满、本来清净。“无失要道”，没有差错的，极其重要的修行之道。 |
“The Great Perfection of one’s own nature” has already been explained above. “Primordial purity” means that one’s own nature is originally complete and originally pure. “The infallible essential path” is a path of practice that is without error and of the utmost importance. |
| “如此行持自性大圆满本清净之无失要道者”，怎样行持啊？正像上面所说的“见、定、行三要”那样的修法。先要认识本体，然后从本体起修。 |
“Those who thus practice the infallible essential path of the primordial purity of the Great Perfection of their own nature”—how should they practice it? It is precisely the method of practice described above as the “three essentials of view, samādhi, and conduct.” One must first recognize the fundamental essence and then begin practice from that essence. |
| 识得妄念与烦恼正是本体的妙用，既不跟它跑，也不压制它，让它自起自灭、起灭随无。只须认得本体，把一切都摄归本体。就这样行持这个“无失要道”。偏离此道，就是有失。 |
Recognize that deluded thoughts and afflictions are precisely the wondrous functioning of the fundamental essence. Neither follow them nor suppress them; let them arise and cease of themselves, and let arising and ceasing vanish accordingly. One need only recognize the fundamental essence and gather everything back into it. This is how one practices this “infallible essential path.” To deviate from this path is to go astray. |
| 练气功的，很多人都走了岔路、出了偏差，这当然是失去了要道。有的人修禅，不知道正确的方法，也搞错了，追求死定，变成木头、石头了，这也有失要道。 |
Many people who practice qigong have gone down wrong paths and developed deviations; this is, of course, to have lost the essential path. Some people practice Chan without knowing the correct method and likewise go wrong. They pursue dead samādhi and become like wood or stone; this too is to have lost the essential path. |
| 修净土也有修错的，他们把念佛当铜钱使，当钞票用，把佛号当成纸钱烧，烧到阎罗王那里去存库，准备死后到阎罗王那里领用。哪有这样的净土法门？这种人过去很多，现在也不少。他们大错特错。净土宗是往生西方极乐世界的，谁叫你到阎罗王那里去，这不是搞颠倒了么！这些都是失去了要道。 |
Some also practice the Pure Land incorrectly. They treat Buddha-recitation as though it were coins or banknotes, and burn the Buddha’s name as though it were paper money, depositing it in King Yama’s treasury for use after death. What kind of Pure Land dharma gate is that? There were many such people in the past, and there are still quite a few today. They are utterly mistaken. The Pure Land school is for rebirth in the Western Pure Land of Ultimate Bliss; who told you to go to King Yama? Is this not turning things upside down? All these are cases of losing the essential path. |
| 行持这个无失要道者，“实九乘之巅顶”。前面讲“一切乘之顶尖”时曾提到，密宗判定佛法共分九乘次第——外三乘、内三乘、密三乘。 |
Those who practice this infallible essential path “truly stand at the summit of the nine vehicles.” When we previously discussed “the pinnacle of all vehicles,” it was mentioned that Esoteric Buddhism divides the Buddha Dharma into nine successive vehicles: the three outer vehicles, the three inner vehicles, and the three esoteric vehicles. |
| 现把这九乘的内容稍微讲讲：外三乘是声闻乘、缘觉乘、菩萨乘，是指阿罗汉、辟支佛、菩萨所行之四谛、十二因缘、六度万行等法，泛指显教。内三乘是指作部、行部、瑜伽部三部修法。 |
Let us now briefly explain these nine vehicles. The three outer vehicles are the śrāvaka vehicle, the pratyekabuddha vehicle, and the bodhisattva vehicle. They refer to such teachings as the Four Noble Truths, the twelve links of dependent origination, and the six perfections and myriad practices, as practiced by arhats, pratyekabuddhas, and bodhisattvas; broadly speaking, they refer to Exoteric Buddhism. The three inner vehicles refer to the practices of the Kriyā, Caryā, and Yoga divisions. |
| 作部又称事业部，有增、息、怀、诛等等法门。这都是随顺众生的愿望而起用的法，也是“先以欲钩牵，后令入佛智”的方便接引法，并不究竟。行部的修法，目的是了生死、出苦海，才算进入了实修。 |
The Kriyā division is also called the division of ritual activity and includes practices of increase, pacification, magnetization, and wrathful subjugation. These are methods that function in accordance with sentient beings’ wishes; they are also expedient methods of guidance—“first entice them with what they desire, then lead them into the Buddha’s wisdom”—and are not ultimate. The aim of the practices of the Caryā division is to transcend birth and death and leave the sea of suffering; only then does one enter actual cultivation. |
| 从观想入手，修气、脉、明点，如颇哇法等等。瑜伽意即“相应”，瑜伽部的修法，事与理相应，言与行相应，上与诸佛相应，下与众生相应。从这里开出三个层次，就是密三乘。 |
One begins with visualization and practices the channels, winds, and vital essences, as in the practice of phowa. Yoga means “union.” In the practices of the Yoga division, phenomena accord with principle, words accord with conduct, above one accords with all Buddhas, and below one accords with sentient beings. From this unfold the three levels known as the three esoteric vehicles. |
| 密三乘是嘛哈（摩诃）瑜伽、阿努瑜伽、阿底瑜伽。嘛哈瑜伽，意即大圆满相应，将观成的气脉等有相的东西化空，以与无相的法身相应。阿努瑜伽，意即无上圆满相应，以界智为趣入门，进一步把种种显现都化为一实相。 |
The three esoteric vehicles are Mahāyoga, Anuyoga, and Atiyoga. Mahāyoga means union with the Great Perfection: one dissolves into emptiness such formed things as the channels and winds produced through visualization, so as to accord with the formless dharmakāya. Anuyoga means union with unsurpassed perfection: taking the realm and wisdom as the gateway of entry, one further transforms all appearances into a single true characteristic. |
| 阿底瑜伽，意即无比圆满相应，进而合三乘为一大密咒乘。“如此行持自性大圆满本体清净之无失要道者，实九乘之巅顶”，这就是最上乘的法门了。大密咒无咒可念，大手印无印可结，至此，“无不从此法界流，无不归还此法界”了，故称“巅顶”。 |
Atiyoga means union with incomparable perfection, further uniting the three vehicles into the single great mantra vehicle. “Those who thus practice the infallible essential path of the primordial purity of the essence of the Great Perfection of their own nature truly stand at the summit of the nine vehicles.” This is the supreme dharma gate. In the great mantra vehicle, there is no mantra to recite; in Mahāmudrā, there is no mudrā to form. At this point, “nothing does not flow from this dharma realm, and nothing does not return to this dharma realm.” Therefore it is called the “summit.” |
| “其余各乘之道，即随从而为此要道之台架与助伴。” |
“The paths of all the other vehicles merely follow along as scaffolding and aids for this essential path.” |
| 既然此无失要道是九乘之巅顶，是最上乘，那么“其余各乘之道”——其余的八乘，“即随从而为此要道之台架与助伴”，其余的各种法门，不过是随从，不过是这个要道的台架与助伴。 |
Since this infallible essential path is the summit of the nine vehicles and the supreme vehicle, “the paths of all the other vehicles”—that is, the other eight vehicles—“merely follow along as scaffolding and aids for this essential path.” The various other dharma gates are merely followers, scaffolding, and aids for this essential path. |
| 台，就是台阶，只是阶梯而已，供我们踏着它上到顶层用的。架，就是架子，比如我们修盖房屋要搭个架子，不过是临时用一用。“助伴”，只是一种帮助，只是一种陪伴，不是正行。 |
Tai means a platform or step; it is only a staircase on which we tread to reach the top. Jia means a framework; for example, when building a house, one erects scaffolding, but it is only used temporarily. “Aids and companions” are merely a kind of help or accompaniment, not the principal practice. |
| 要成道，必须修这个“无失要道”，其它的法不过是台架与助伴。不修这个心地法门，就不能成道。 |
To realize the Way, one must practice this “infallible essential path.” The other methods are merely scaffolding and aids. Without practicing this Mind-Ground Dharma Gate, one cannot realize the Way. |
| 若不认识真心，怎么能成道？若不知道真心起现妄念正是妙用，不知道妄念正是真心的本觉智慧相，只是压念不起，即使把妄念压死了，也是不能成道的。若了知妄念是怎么一回事，不怕它，任它自起自灭，起灭随无，不跟它跑。这是多么轻松、多么愉快啊，气也不闷了，脑也不涨了，久久必然证成大道。 |
If one does not recognize the true mind, how can one realize the Way? If one does not know that the arising and manifestation of deluded thoughts from the true mind is precisely wondrous functioning, or that deluded thoughts are the appearance of the true mind’s innate wisdom, but merely suppresses thoughts so that they do not arise, then even if one suppresses deluded thoughts to death, one still cannot realize the Way. If one understands what deluded thoughts are, does not fear them, lets them arise and cease of themselves, and lets arising and ceasing vanish accordingly, without following them—how relaxed and joyful this is! The breath no longer feels constrained, the head no longer feels swollen, and in time one will certainly realize the great Way. |
| “见本净之自性般若光明相时，则由定所生般若之功用更炽，如夏水瀑流。” |
“When one sees the luminous aspect of the prajñā of one’s own nature, which is primordially pure, the functioning of the prajñā born of samādhi becomes still more intense, like the cascading waters of a summer waterfall.” |
| 本净，就是本来清净。自性般若光明相，是指自性——般若大智慧，所显现的光明。不只是打坐时看到的光明，打坐时看到的光明是明亮的光。但我们这里所说的“光明”不一定是指明亮的光。 |
Primordially pure means originally pure. The luminous aspect of the prajñā of one’s own nature refers to the light manifested by one’s own nature—the great wisdom of prajñā. It does not refer only to light seen during meditation. The light seen during meditation is bright light, but the “luminosity” of which we speak here does not necessarily mean visible brightness. |
| 一切妙用都是光明，比如脑子一转，这件事应该怎么做，这个人应该怎么接待，这也是光明，不一定非要看见亮光才是光明，一切妙用都是智慧光明相。 |
All wondrous functioning is luminosity. For example, when the mind turns and one knows how a matter should be handled or how a person should be received, this too is luminosity. One need not see visible light for there to be luminosity; all wondrous functioning is the luminous aspect of wisdom. |
| “见本净之自性般若光明相时”，见到本来清净的真如佛性所起的智慧光明时，这时候“则由定所生般若之功用更炽”，由正定而生起的妙智慧，功用更为广大了。炽，就是炽盛，就像火焰一样炽烈地燃烧。 |
“When one sees the luminous aspect of the prajñā of one’s own nature, which is primordially pure,” when one sees the luminosity of wisdom arising from the originally pure Buddha-nature of suchness, then “the functioning of the prajñā born of samādhi becomes still more intense.” The wondrous wisdom arising from right samādhi functions more extensively. Intense means blazing and flourishing, burning fiercely like flames. |
| 甚至不求神通，而神通自得。我们前面讲过，认识法身之后，时时刻刻保护用功，不跟妄念跑，不随境界走，这就是定，时时处处常摄在定，久久由定而生起智慧，功用就更广大了，“如夏水瀑流”，就像夏天的瀑布流水一样。夏天冰雪融化，水源充足，加之雨水很多，所以瀑布流水，源源不断，气势宏大。这是比喻般若智慧的无尽妙用。 |
One may not even seek spiritual powers, yet spiritual powers arise naturally. As we said before, after recognizing the dharmakāya, one must continually safeguard it in practice—not following deluded thoughts and not being led along by circumstances. This is samādhi. When one remains gathered in samādhi at all times and in all places, wisdom eventually arises from samādhi and its functioning becomes still more extensive, “like the cascading waters of a summer waterfall.” In summer, ice and snow melt, water sources are abundant, and there is much rainfall; thus waterfall waters flow without ceasing, vast in force and momentum. This illustrates the inexhaustible wondrous functioning of prajñā-wisdom. |
| “由空性之本住起现大悲入无方悲悯，亦法尔然也。” |
“From the primordial abiding of emptiness arises great compassion, entering boundless compassion and sympathy; this too occurs naturally.” |
| 法性、佛性，其性本空，故称空性。一切东西都具空性，都不可得，谓之“性空”。其性是空，是真空之本性。其空性，本来就不动不摇、不生不灭、不来不去、不增不减，这叫本住。 |
The Dharma-nature and Buddha-nature are empty in their nature and are therefore called emptiness. All things possess emptiness and cannot be grasped; this is called the emptiness of nature. Their nature is empty; this is the true nature of emptiness. This emptiness has always remained unmoving and unshaken, neither arising nor ceasing, neither coming nor going, neither increasing nor decreasing. This is called primordial abiding. |
| “由空性之本住起现大悲”，要起现大悲心，不能只顾自己了生死，还要拯救广大众生。“入无方悲悯”，无方就是没有边际，无限广大。我们凡夫的悲悯是小悲悯，悲悯什么？悲悯自己的子女。 |
“From the primordial abiding of emptiness arises great compassion.” One must give rise to great compassion, not merely concern oneself with transcending one’s own birth and death, but also rescue the vast multitude of sentient beings. “Entering boundless compassion and sympathy”: boundless means without limits, infinitely vast. The compassion of ordinary beings is limited compassion. Toward whom are they compassionate? Toward their own children. |
| 我的儿子，乖乖，宝贝得不得了。别人的孩子，随他去吧，不管他。我孝养我的父母，别人的父母，不管、不管！悲悯的范围太小太小了。无方悲悯，就是不管哪一方，对十方世界的众生都有悲悯之心，发愿广度十方众生。 |
“My son—my dear one, my precious treasure!” But other people’s children? “Let them be; I do not care.” “I dutifully support my own parents, but other people’s parents? I do not care, I do not care!” The scope of such compassion is far too narrow. Boundless compassion means having compassion for sentient beings in all directions, throughout the worlds of the ten directions, and vowing to liberate sentient beings throughout the ten directions. |
| “亦法尔然也”，这是自然而然的事。如果能够修行成就，自然入于无方悲悯，大悲心就会油然生起。有的人说，阿罗汉不具大悲心，其实并非如此。那是他还没有证到四果罗汉，到了第四果，他也会油然生起大悲心的。 |
“This too occurs naturally.” It is a spontaneous matter. If one can succeed in cultivation, one naturally enters boundless compassion and great compassion wells up of itself. Some people say that arhats lack great compassion, but this is not actually so. It is only that they have not yet realized the fourth fruit of arhatship. Upon reaching the fourth fruit, great compassion will likewise arise spontaneously in them. |
| 他初发心的时候，观三界如牢狱，视生死如冤家。就像现在有些修净土的人说：“我到了西方极乐世界就不再回来了，因为这个世界太苦、太烦恼了。 |
When they first arouse the resolve, they contemplate the three realms as a prison and regard birth and death as an enemy. It is like some people who practice the Pure Land today and say, “Once I reach the Western Pure Land of Ultimate Bliss, I will never return, because this world is too painful and full of afflictions.” |
| ”如果真的生到西方极乐世界，他还是要回来的，为什么呢？他听了莲池海会佛菩萨宣说大法，就难为情了。成道就要广度众生，不度众生不能成道！他也会“入无方悲悯，亦法尔然也”。 |
If they are truly reborn in the Western Pure Land of Ultimate Bliss, they will still return. Why? Having heard the Buddhas and bodhisattvas of the Lotus Pond Assembly expound the great Dharma, they will feel ashamed. To realize the Way, one must liberate sentient beings extensively; without liberating sentient beings, one cannot realize the Way! They too will “enter boundless compassion and sympathy; this too occurs naturally.” |
| 若证到第四果罗汉，他看到诸佛菩萨，都在六道里度众生，我怎么好坐在这里不动，挺难为情的。比如同在一个单位，大家都在劳动，你一个人坐在那里不动，不难为情吗？于是，他那“无缘大慈，同体大悲”之心就会油然生起，此谓之“回小向大”。回小向大，亦法尔然也。 |
If one realizes the fourth fruit of arhatship and sees all the Buddhas and bodhisattvas liberating sentient beings within the six realms, how could one remain seated here without moving? One would feel quite ashamed. It is like being in the same work unit: everyone else is working, while you alone sit there doing nothing. Would that not be embarrassing? Then the mind of “great compassion without conditions, and great compassion based on oneness of self and others” naturally arises. This is called “turning from the lesser to the greater.” Turning from the lesser to the greater is also the natural course of things. |
| “空性与大悲双运要道现证时，如海诸行，一一自现作用，似日之与光。” |
“When the essential path of the joint operation of emptiness and great compassion is directly realized, the various practices, like the rivers flowing into the sea, each manifest their functions of themselves, like the sun and its light.” |
| 若真证到“空性”，就没有凡夫的私情了。凡夫的感情，是只顾自己妻子、儿女，别人的就不管了。心空了之后，般若大智慧朗然现前，凡夫的感情荡然无存。无情乃大情，大悲心自然就生起来了。 |
When one truly realizes “emptiness,” one no longer has the personal attachments of ordinary beings. The feelings of ordinary beings are concerned only with their own wives and children; they do not care about others. Once the mind is empty, the great wisdom of prajñā shines forth clearly, and the feelings of ordinary beings vanish completely. Being without personal attachment is great love; the mind of great compassion naturally arises. |
| 这就是“空性与大悲双运”，这就是“要道”——修道的要点、成道的要点。现证就是朗然现前。这个空悲双运的要道朗然现前时，“如海诸行，一一自现作用”。大海是千百条江河汇归之处，一条条江河都有其不同的作用。 |
This is the “joint operation of emptiness and great compassion”; this is the “essential path”—the essential point of cultivating the Way and the essential point of realizing the Way. Direct realization means shining forth clearly before one. When this essential path of the joint operation of emptiness and compassion shines forth clearly, “the various practices, like the rivers flowing into the sea, each manifest their functions of themselves.” The ocean is where hundreds and thousands of rivers converge, and each river has its own distinct function. |
| 长江、黄河也还有很多支流，这些小支流也都有其不同的作用。这里可以行船、可以运输，那里可以灌溉、可以产米，还有的地方盛产鱼虾。 |
The Yangtze and Yellow Rivers likewise have many tributaries, and each of these smaller tributaries has its own distinct function. Here boats can travel and goods can be transported; there irrigation is possible and rice can be grown; other places abound in fish and shrimp. |
| 这是比喻我们证得空性，遍起大悲之后，在六道轮回里救度众生，时时处处都能起现不同的妙行。“似日之与光”，就像太阳和光那样不可分。 |
This is a metaphor for realizing emptiness and universally giving rise to great compassion: within the cycle of rebirth in the six realms, one can perform different wondrous conduct in every time and place to liberate sentient beings. “Like the sun and its light” means that they are inseparable, just like the sun and its light. |
| 有了太阳，才有光，你才看见东西；若没有太阳，便在黑暗之中，你就看不见东西了。空性与大悲的关系，就像太阳和光的关系一样不可分，有太阳才有光，无有太阳哪来光。太阳比喻空性，光比喻大悲，二者是紧密结合不可分的。 |
Only when there is a sun is there light, and only then can you see things. Without the sun, one is in darkness and cannot see things. The relationship between emptiness and great compassion is inseparable, just like that between the sun and its light: where there is a sun, there is light; without a sun, where could light come from? The sun is a metaphor for emptiness, and light a metaphor for great compassion. The two are intimately united and inseparable. |
| “如是与福德资粮合作，广为利他之行，以圆成真实见宗，而为无染寂乐之助伴。” |
“Thus, joining with the provisions of merit and virtue, widely undertake practices that benefit others, thereby bringing the true principle of view to perfect fulfillment and serving as an aid to unstained quiescent bliss.” |
| 证得空性，就是有了智慧；起现大悲，就是有了福德。广度众生、为众生服务，才有福德。如果只有智慧，没有福德，或者福德资粮不够，是不能成佛的。因为佛是“两足尊”，智慧具足、福德具足。 |
To realize emptiness is to possess wisdom; to manifest great compassion is to possess merit and virtue. Only by widely liberating sentient beings and serving them does one acquire merit and virtue. If one has wisdom alone but no merit and virtue, or lacks sufficient provisions of merit and virtue, one cannot become a Buddha. This is because a Buddha is the “Doubly Complete Honored One,” complete in wisdom and complete in merit and virtue. |
| 所以，我们要福慧双修，只是修慧、修空，不修福，不为众生做事，福德不圆满，就不能圆成佛果。阿罗汉发心小，只顾自度，不度众生，不为众生服务，只是智慧具足，而福德不具足，故不能成佛，他必然会“回小向大”的。 |
Therefore, we must cultivate merit and wisdom together. If one cultivates only wisdom and emptiness, without cultivating merit or doing things for sentient beings, one’s merit and virtue will not be complete, and one cannot bring Buddhahood to fulfillment. Arhats have a lesser aspiration: they attend only to their own liberation, do not liberate sentient beings, and do not serve them. They possess sufficient wisdom but not sufficient merit and virtue, and therefore cannot become Buddhas. They will inevitably turn from the lesser to the greater. |
| “如是与福德资粮合作”，资是资本，粮是道粮，成道的资粮就像旅行的路费一样，必不可少。所以一定要发大心、发菩提心，福慧双修，才能圆成佛果。 |
“Thus, joining with the provisions of merit and virtue”: zi means capital, and liang means provisions for the path. The provisions for realizing the Way are as indispensable as travel expenses for a journey. Therefore, one must certainly arouse a great resolve and arouse bodhicitta, cultivating merit and wisdom together, in order to bring Buddhahood to fulfillment. |
| 大菩萨初发心就是为了广度众生而发，他说：我学佛不是为自己，是为众生而学的。比如众生在大海里快要淹死了，我要去救他，但我不会游泳、不会救生术，那怎么救啊！我学佛自度就是先学游泳、学救生术。 |
When great bodhisattvas first arouse the resolve, they do so in order to liberate sentient beings extensively. They say, “I study Buddhism not for myself, but for sentient beings. For example, sentient beings are about to drown in the great ocean. I want to save them, but if I cannot swim and do not know lifesaving techniques, how can I save them? My studying Buddhism in order to liberate myself is like first learning to swim and learning lifesaving techniques.” |
| 学会之后，本领大了，我就去度众生。自度只是手段，度生才是目的。学佛是为众生，不是为自己，这就是大心菩萨。如果发小心，只为自己跳出生死轮回，那就只能成就阿罗汉果，不能说是菩萨。这是大乘菩萨与小乘圣者的区别。 |
After learning these skills and becoming capable, I will liberate sentient beings. Self-liberation is only the means; liberating sentient beings is the aim. Studying Buddhism is for sentient beings, not for oneself. This is a bodhisattva of great resolve. If one arouses a lesser aspiration and seeks only to escape the cycle of birth and death for oneself, one can attain only the fruit of arhatship and cannot be called a bodhisattva. This is the difference between Mahāyāna bodhisattvas and Hīnayāna sages. |
| 证得智慧空性，与广度众生的福德资粮合作，“广为利他之行”。广为，就是要多多地做，而不是少做。利他之行，就是有利于众生的事情，要多多地做。做一件好事倒是容易，长久地做就难了，天天不间断地做更难。 |
When realized wisdom of emptiness joins with the provisions of merit and virtue, one “widely undertakes practices that benefit others.” To undertake them widely means doing many such things, not merely a few. Practices that benefit others are matters beneficial to sentient beings, and one must do many of them. Doing one good deed is easy; doing so over a long time is difficult, and doing so every day without interruption is more difficult still. |
| 比如观照，观照于一时，很容易，但要时时不忘，那就很难了。然而，世上无难事，只怕有心人。假若你能够不断地观照七天，在七天当中时时不忘记，那以后就不难了。 |
Take contemplation, for example. To contemplate for a while is easy, but not to forget it at every moment is very difficult. Yet nothing in the world is difficult for one with determination. If you can continue contemplating without forgetting it at any time for seven days, it will no longer be difficult afterward. |
| 《阿弥陀经》云：“若一日、若二日、若三日、若四日、若五日、若六日、若七日，一心不乱，其人临命终时，阿弥陀佛与诸圣众，现在其前。”若能于七天之内时时不忘记，以后就不容易忘记了。 |
The Amitābha Sūtra says: “If, for one day, two days, three days, four days, five days, six days, or seven days, one attains one-pointedness of mind without distraction, then at the time of that person’s death, Amitābha Buddha and the assembly of sages will appear before them.” If one can avoid forgetting at every moment for seven days, it will thereafter be less easy to forget. |
| 广为利他之行，就是要多多地长久地做有利于众生的事，肯牺牲自己，帮助别人，“以圆成真实见宗，而为无染寂乐之助伴”。用“广为利他之行”来圆满成就“真实见宗”，来真实圆满你所见到的宗旨。 |
To widely undertake practices that benefit others means doing things beneficial to sentient beings abundantly and over the long term, being willing to sacrifice oneself and help others, “thereby bringing the true principle of view to perfect fulfillment and serving as an aid to unstained quiescent bliss.” Use “widely undertaking practices that benefit others” to bring the “true principle of view” to perfect fulfillment—to make the principle you have seen genuinely complete and perfect. |
| 下面解释一下“寂乐”，连乐也不可得，才叫寂乐。还有乐在就坏了，因为乐和苦是相对的，有乐就有苦，乐时苦在其中。寂乐，乐也不可得，哪会有苦？“极乐世界”即乐之极矣，乐也不可得了。 |
Let us now explain “quiescent bliss.” Only when even bliss is unobtainable can it be called quiescent bliss. If bliss still remains, it is not yet right, because bliss and suffering are opposites: where there is bliss, there is suffering; even in bliss, suffering is present. In quiescent bliss, bliss itself is unobtainable—how, then, could there be suffering? The “Land of Utmost Bliss” is bliss at its utmost, yet even bliss is unobtainable. |
| 世间禅定也是这样，二禅是喜、三禅是乐，到了四禅“舍念清净地”，乐也不可得，清净了。“无染寂乐”，就是从来不曾污染的寂乐，这正是妙明真心、一真法界、大圆觉海。 |
Worldly meditative absorption is the same. The second dhyāna is joy, and the third dhyāna is bliss. Upon reaching the fourth dhyāna, the “ground of purity through equanimity and mindfulness,” even bliss is unobtainable, and there is purity. “Unstained quiescent bliss” is quiescent bliss that has never been defiled. This is precisely the wondrously luminous true mind, the One True Dharma Realm, and the great ocean of perfect enlightenment. |
| 把“广为利他之行”作为“无染寂乐”的助伴，大悲伴随着空性，六度万行伴随着般若智慧。前面讲了很多怎样做功夫开智慧，只是开智慧还不够，还要“广为利他之行”，修福德。利他之行很多，在这里就不细细讲了。我们要尽力而为地帮助众生，所谓有钱出钱、有力出力，竭尽我们之所能，就算是能够帮助别人，说句好话，也是好的。 |
Take “widely undertaking practices that benefit others” as an aid to “unstained quiescent bliss.” Great compassion accompanies emptiness, and the six perfections and myriad practices accompany prajñā wisdom. Earlier, much was said about how to practice in order to open wisdom. But opening wisdom alone is not enough; one must also “widely undertake practices that benefit others” and cultivate merit and virtue. There are many practices that benefit others, and they will not be explained in detail here. We should do our utmost to help sentient beings: those with money contribute money, and those with strength contribute strength. Exhaust all that we can do. Even saying a kind word that helps another is good. |
| 三、总结大手印三要 |
III. Summary of the Three Essentials of Mahāmudrā |
| “三要者：知自心相，依妄念缘境、念之随起，而观察自心本相，认知法身自性（这是见）。” |
“The three essentials are these: know the characteristics of one’s own mind; observe the original characteristics of one’s own mind by relying on the arising of deluded thoughts in dependence upon objects and conditions, and recognize the intrinsic nature of the dharmakāya. (This is view.)” |
| 三要者，即见、定、行三要也。这段话是讲“见”。 |
The three essentials are the three essentials of view, samādhi, and conduct. This passage concerns “view.” |
| 知自心相，即知道自己的真心相貌。真心有没有相貌？真心无相，叫做空性。所谓知自心相，就是了知“我、人、众生、寿者”等概念根本就没有，一切都了不可得，荡然无住，万法皆空。同时还要知道真心是妙用无边的，妄念与烦恼都是它所起的妙用。 |
To know the characteristics of one’s own mind is to know the appearance of one’s own true mind. Does the true mind have an appearance? The true mind is without characteristics; this is called emptiness. To know the characteristics of one’s own mind means to understand that such concepts as “self,” “person,” “sentient being,” and “life span” have no basis at all; everything is utterly unobtainable, completely empty and without abiding, and all phenomena are empty. At the same time, one must know that the true mind has boundless wondrous functioning, and that deluded thoughts and afflictions are all wondrous functions arising from it. |
| 依“妄念缘境、念之随起”而观察自心本相。妄念是从什么地方来的？缘境而起。妄念是随着外境而起现的，这就是妄念的缘起。依照妄念的缘起来观察自心本相。 |
Observe the original characteristics of one’s own mind by relying on “deluded thoughts arising in dependence upon objects and conditions, arising as thoughts follow them.” Where do deluded thoughts come from? They arise in dependence upon objects and conditions. Deluded thoughts manifest as they follow external objects and conditions; this is the dependent arising of deluded thoughts. Rely on this dependent arising of deluded thoughts to observe the original characteristics of one’s own mind. |
| 妄念是因境界而有的，假如光有境界，没有真心，妄念也起不来。比如，境界是风，真心是水，妄念是波浪。若没有水，光有风，也起不了波浪。缘境而起的妄念是因为有真心才能起，所以根据妄念的缘起能够观察到自心本相。 |
Deluded thoughts arise because of circumstances. If there were circumstances alone but no true mind, deluded thoughts could not arise either. For example, circumstances are wind, the true mind is water, and deluded thoughts are waves. Without water, wind alone cannot produce waves. Deluded thoughts that arise in dependence upon circumstances can arise only because there is a true mind. Therefore, from the dependent arising of deluded thoughts, one can observe the original characteristics of one’s own mind. |
| 就像见波浪即是见到水一样，从而“认知法身自相”。我们的真心——法身本来是无相的，但是，境界一来，真心缘境界就会起现妄念。通过起妄念，可以反证真心，可以认知法身无相的自相。光有眼球，是不能看见东西的。 |
It is like seeing water when one sees waves; thus one “recognizes the intrinsic characteristics of the dharmakāya.” Our true mind—the dharmakāya—is originally without characteristics. Yet when circumstances arise, the true mind, in dependence upon them, manifests deluded thoughts. Through the arising of deluded thoughts, one can infer the true mind in reverse and recognize the intrinsic characteristic of the formless dharmakāya. An eyeball alone cannot see things. |
| 由于本性的妙用，借眼球这个工具生起视觉，才能看见东西。如果这无相的法身不生起视觉，那就视而不见了。 |
Through the wondrous functioning of intrinsic nature, visual consciousness arises by means of the eyeball as an instrument, and only then can things be seen. If this formless dharmakāya did not give rise to visual consciousness, one would look without seeing. |
| 生病了，脚很痛，哎呀！痛死人了！这也是真心的妙用，无相的法身通过神经系统这个工具生起触觉，才能觉得疼痛。要不然，你怎么知道脚有毛病。若无真心，既不会感觉到痛，也不会喊痛。 |
When one falls ill and one’s foot hurts—“Oh! It hurts unbearably!”—this too is a wondrous function of the true mind. Only when the formless dharmakāya gives rise to tactile sensation through the nervous system as an instrument can one feel pain. Otherwise, how would you know there was something wrong with your foot? Without the true mind, you would neither feel pain nor cry out in pain. |
| 通过妄念的缘起，从而认识真心的，这就叫“见”。恒河大手印反复反复地讲这个大手印见。我也在这里反反复复地解释，诸位要是还不知道，那就不行了。其实并不是听不懂、不知道，而是还有疑在。这就是大乘佛教的“一实相印”啊！诸位不要再怀疑了。 |
To know the true mind through the dependent arising of deluded thoughts is what is called “view.” The Mahāmudrā of the Ganges repeatedly explains this Mahāmudrā view. I too have repeatedly explained it here. If you still do not know it, that will not do. In truth, it is not that you fail to understand or do not know; rather, doubt still remains. This is the “one seal of true reality” of Mahāyāna Buddhism. Do not doubt any longer. |
| “融妄念为法身妙用，熟识法身。（这是定）” |
“Merge deluded thoughts into the wondrous functioning of the dharmakāya, and become familiar with the dharmakāya. (This is samādhi.)” |
| 我们讲的“定”，并不是死坐在那里不动。那怎么样“定”呢？就这样定——“融妄念为法身妙用，熟识法身”。把这妄念和法身妙用融为一体，法身妙用就是妄念，妄念就是法身妙用，无二无别。 |
The “samādhi” of which we speak does not mean sitting rigidly without moving. Then how does one abide in samādhi? Abide in it in this way: “Merge deluded thoughts into the wondrous functioning of the dharmakāya, and become familiar with the dharmakāya.” Merge deluded thoughts and the wondrous functioning of the dharmakāya into one. The wondrous functioning of the dharmakāya is deluded thought, and deluded thought is the wondrous functioning of the dharmakāya; they are neither two nor different. |
| 仍以波浪和水为喻，不仅波浪息下来完全是水，即使波浪不息下来也完全是水。为什么一开始要讲波浪息下来呢？因为那样有个“静”在，容易认取。认取之后，还要打掉这个静相，才算了手。 |
Again, take waves and water as an analogy. Not only are waves entirely water when they subside; even when they have not subsided, they are entirely water. Why speak at first of waves subsiding? Because then there is a state of “stillness,” which is easier to recognize. After recognizing it, one must still cast off this appearance of stillness; only then is the task complete. |
| 众生着相惯了，认识有相的心路走熟了，体认无相的心路还很生疏。这就须要一个“生处转熟、熟处转生”的过程，佛教八万四千法门都是这种过程。大手印最直捷，直指“融妄念为法身妙用”。 |
Sentient beings are accustomed to clinging to appearances; they are familiar with the mental path of recognizing what has form, but are still quite unfamiliar with the mental path of realizing the formless. This requires a process of “making what is unfamiliar familiar and what is familiar unfamiliar.” The Buddha’s eighty-four thousand Dharma gates are all such processes. Mahāmudrā is the most direct: it points directly to “transforming deluded thoughts into the wondrous functioning of the dharmakāya.” |
| 你若能直下承当，那就是“一念越三祇”，就直下“熟识法身”了，这才真是无出无入的大定。 |
If you can assume it directly, then “in a single thought, one traverses three asaṃkhyeya kalpas”; you directly become familiar with the dharmakāya. Only this is truly the great samādhi of neither entering nor leaving. |
| 这时候你就不怕妄念了，妄念尽管起好了，这都是法身的妙用，只要不理不睬，不住境、不执着，时时处处这样观照，慢慢就熟识法身了。你可能会说：“咦！你怎么还是讲修行过程？这样观照并不是直捷熟识法身啊。 |
At this point, you need not fear deluded thoughts. Let them arise as they will; they are all wondrous functioning of the dharmakāya. So long as you pay them no heed, do not abide in objects, and do not cling, but contemplate in this way at all times and in all places, you will gradually become familiar with the dharmakāya. You may say: “Eh! Why are you still speaking of a process of practice? Such contemplation is not a direct familiarization with the dharmakāya.” |
| ”对！那是因为你没有直下承当，我不得不这样说。你若真的承当不疑，还观什么照啊？！诸位承当此事大须仔细，真的假不了，假的真不了，“如人饮水，冷暖自知”，你自己心里最清楚。 |
“Yes! That is because you have not assumed it directly, so I have no choice but to speak this way. If you truly assume it without doubt, what is there left to contemplate?! You must be exceedingly careful in assuming this matter. What is real cannot be false, and what is false cannot be real. ‘Like one who drinks water, one knows for oneself whether it is cold or warm.’ You yourself know most clearly in your own mind.” |
| 若不能承当不疑，还是要在行住坐卧中时时刻刻观照。说话是妙用，做工作也是妙用，事事都这样看，熟透了就只认法身、不认外境了，那就叫证成大道，那时连观照也不要了。 |
If you cannot assume it without doubt, then you must still contemplate at every moment while walking, standing, sitting, and lying down. Speaking is wondrous functioning; doing work is also wondrous functioning. See everything in this way. Once you are thoroughly familiar with it, you recognize only the dharmakāya and not external objects. This is called realizing the great Way. At that point, even contemplation is no longer needed. |
| “于念灭上，坚固而定，念无连续，法身之见不忘。（这是行）” |
“When thoughts cease, remain steadfast and settled; when thoughts do not continue, do not forget the vision of the dharmakāya. (This is practice.)” |
| 这段文字前、后两句话，是讲“行”的。恒河大手印的行法，在在未离妙明真心，是最上乘的行法。若从粗浅的层次理解，很可能领会错。我们试从两个层次分析这段话。 |
The preceding and following sentences of this passage discuss “practice.” The practice of Mahāmudrā of the Ganges never departs from the wondrously luminous true mind; it is the practice of the highest vehicle. If understood at a superficial level, it is very likely to be misconstrued. Let us analyze these words on two levels. |
| 第一层：“于念灭上，坚固而定。”于念灭上，就是在一念断处，在妄念停歇的时候。坚固而定，就是心不动摇，安然入定。“念无连续，法身之见不忘。 |
The first level: “When thoughts cease, remain steadfast and settled.” “When thoughts cease” means at the point where a thought ceases, when deluded thoughts come to rest. “Steadfast and settled” means that the mind does not waver but peacefully enters samādhi. “When thoughts do not continue, do not forget the vision of the dharmakāya.” |
| ”念无连续，就是一念不生，是“止”；法身之见不忘，就是了了分明，是“观”。你一定能听得出来，这样解释是在讲打坐入定的功夫、止观的功夫。 |
“When thoughts do not continue” means that not a single thought arises; this is “cessation.” “Do not forget the vision of the dharmakāya” means clear and distinct awareness; this is “contemplation.” You can certainly tell that this explanation concerns the practice of seated meditation and entering samādhi, the practice of cessation and contemplation. |
| 我们讲恒河大手印已经讲得不少了，你一定会说：“这好象不是恒河大手印所主张的行法，但这段话不就是这样讲的么？”其实不是这个意思。这是粗粗地理解字面意思，或者说，是这段话的表层意思。“依文解义，三世佛冤”，现在我们再深入一层，深入内涵，解释这段话。 |
We have already spoken a great deal about Mahāmudrā of the Ganges. You will surely say: “This seems not to be the practice advocated by Mahāmudrā of the Ganges, yet is this passage not saying exactly this?” Actually, this is not its meaning. It is merely a rough reading of the literal words, or rather, the surface meaning of the passage. “To interpret meaning according to the words makes one the enemy of the Buddhas of the three times.” Now let us go a level deeper, into its inner import, and explain these words. |
| 第二层：“于念灭上，坚固而定”，并非一念不生谓之念灭。因为“妄念与烦恼，皆法身本觉智慧相”，若能一念回光，认取法身，则妄念已不再是妄念。认法身不认妄念，就是“念灭”。 |
The second level: “When thoughts cease, remain steadfast and settled” does not mean that thoughts cease when not a single thought arises. For “deluded thoughts and afflictions are all aspects of the dharmakāya’s innate awakened wisdom.” If, in a single thought, one turns the light inward and recognizes the dharmakāya, then deluded thoughts are no longer deluded thoughts. Recognizing the dharmakāya rather than deluded thoughts is what is meant by “thoughts cease.” |
| 于念灭上，坚固而定，就是在“认法身不认妄念”这样的认识基础上，坚定、牢固地认取法身，此即是无出无入的大定。 |
“When thoughts cease, remain steadfast and settled” means that, on the basis of recognizing the dharmakāya rather than deluded thoughts, one firmly and steadfastly recognizes the dharmakāya. This is the great samādhi of neither entering nor leaving. |
| “念无连续，法身之见不忘”，若忘记了“妄念与烦恼，皆法身本觉智慧相”，则妄念又是妄念了，即是念有连续，忘失了法身。若时时处处警觉，坚固地认取法身，则当念便是无念，就是念无连续，法身之见不忘。 |
“When thoughts do not continue, do not forget the vision of the dharmakāya”: if one forgets that “deluded thoughts and afflictions are all aspects of the dharmakāya’s innate awakened wisdom,” then deluded thoughts become deluded thoughts again. This means that thoughts continue and the dharmakāya is forgotten. If one remains vigilant at all times and in all places, firmly recognizing the dharmakāya, then the very thought is no-thought. This is “thoughts do not continue, and the vision of the dharmakāya is not forgotten.” |
| 前句讲的是“念灭”——认取法身，即见宗、明心见性。若能“坚固而定”，则一劳永逸矣。若未得坚固，则有后句。后句便是绵密保任的观照之行法。 |
The first sentence speaks of “the cessation of thoughts”—recognizing the dharmakāya, that is, seeing the principle and realizing the mind and seeing one’s true nature. If one can be “steadfast and settled,” then one has settled the matter once and for all. If one has not yet attained steadfastness, there is the following sentence. The following sentence is the practice of continuous and seamless contemplation that safeguards realization. |
| 《金刚经》云：“应无所住，而生其心”，这里的应，是指应事、应物、应万机。人来客往，还是要顺应，难免要起心动念，但这是本性的妙用，只要不住着，不跟念跑就是了。正起念时，也不见有念可起，这叫坚固而定。 |
The Diamond Sūtra says: “Give rise to the mind without abiding anywhere.” Here, “give rise” refers to responding to affairs, objects, and the myriad situations. When people come and go, one must still respond accordingly, and it is unavoidable that thoughts arise and the mind stirs. Yet this is wondrous functioning of one’s intrinsic nature. So long as one does not abide or become attached, and does not follow thoughts, that is enough. Even as a thought arises, one does not see any thought that can arise. This is called being steadfast and settled. |
| 并不是一个念头不起，死在那里不动。我们利用妄念，待人接物，处理日常事情，并不是跟着妄念跑。我们的真心仍然是不住不随，不动不摇。念无连续，就是不要让妄念连续不断，攀缘不息。 |
It does not mean that not a single thought arises and that one sits there lifeless and unmoving. We make use of deluded thoughts in dealing with people and things and handling daily affairs, but we do not follow deluded thoughts along. Our true mind still neither abides nor follows; it neither moves nor wavers. “Thoughts do not continue” means not allowing deluded thoughts to continue without interruption, endlessly grasping at conditions. |
| 由张三联想到李四，由李四联想赵五，由赵五联想到王六……妄念纷飞不停息，那就坏了。此时要凛然一觉，不去睬它，妄念就被斩断了。昨天有人问我参禅的问题，他说他喜欢参禅，参究“念佛是谁？”，但总是提不起疑情。 |
One associates Zhang San with Li Si, Li Si with Zhao Wu, and Zhao Wu with Wang Liu . . . Deluded thoughts fly about without ceasing; that is where the trouble lies. At such a time, one must awaken sharply and pay them no heed; then the deluded thoughts are cut off. Yesterday someone asked me about investigating Chan. He said that he liked to investigate Chan and inquire, “Who is it that recites the Buddha’s name?” but could never arouse a sense of doubt. |
| 我对他说：参禅就要提起疑情，提不起疑情就糟糕了。要么换个方法，念头来了，你就问它从何而来，并不是理睬念头，而是穷追它的起处。念头息下去时，你就问它到什么地方去，并不是留住念头，而是看着它的灭处。 |
I said to him: To investigate Chan, you must arouse a sense of doubt; if you cannot arouse it, that is a problem. Alternatively, change methods. When a thought arises, ask where it comes from. This is not paying heed to the thought, but thoroughly tracing its point of arising. When the thought subsides, ask where it goes. This is not holding on to the thought, but observing where it ceases. |
| 如猫捕鼠，猫伏在老鼠洞口，老鼠刚一冒头，猫立即扑上去。老鼠喻妄念，你时时警觉如猫，妄念一露头，立即追究它的来处。妄念息下，你就看着它的灭处。这就是参禅法门，目的也是使“念无连续”。 |
It is like a cat catching mice. The cat crouches at the entrance to a mouse hole; the moment a mouse pokes out its head, the cat immediately pounces. The mouse is a metaphor for deluded thought. Be ever vigilant like the cat: the moment a deluded thought shows its head, immediately investigate where it comes from. When the deluded thought subsides, observe where it ceases. This is the Chan dharma gate of investigation; its purpose, too, is to ensure that “thoughts do not continue.” |
| 这样久久用功，念有连续由熟变生，念无连续由生变熟。功夫成熟，触机遇缘，能看之心、所看之念于一刹那化于无形，“嚯”地一声，能所双亡，根尘脱落，那你就证成大道了。 |
If you practice in this way for a long time, the continuity of thoughts changes from familiar to unfamiliar, while the noncontinuity of thoughts changes from unfamiliar to familiar. When the practice matures and you encounter a stimulus or condition, the mind that sees and the thought that is seen both vanish without trace in a single instant. With a “ha!” subject and object both perish, and the sense faculties and their objects fall away. Then you realize the great Way. |
| 所谓“法身之见不忘”，这仍然是在作功夫，时时处处警觉，不要忘记法身。这是“见、定、行”之行，还在修行的位置上。顿证大道之际，法身之见也不可得。 |
What is called “not forgetting the vision of the dharmakāya” is still an exercise in practice: remaining vigilant at all times and in all places, and not forgetting the dharmakāya. This is the practice aspect of “view, samādhi, and conduct”; one still occupies the position of cultivation. At the moment of sudden realization of the great Way, even the vision of the dharmakāya cannot be obtained. |
| 从前有和尚善讲《维摩诘所说经》，洞山禅师问他：“不可以智知，不可以识识，唤作什么语？”他答：“赞法身语。”洞山禅师说：“唤作法身，早是赞了也。 |
In the past, there was a monk skilled at expounding the Vimalakīrti Nirdeśa Sūtra. Chan Master Dongshan asked him, “It cannot be known by wisdom, nor recognized by consciousness—what kind of words are these?” He replied, “Words praising the dharmakāya.” Chan Master Dongshan said, “To call it the dharmakāya is already praise.” |
| ”把它叫做法身，就早已赞颂过它了，再说个“不可以智知，不可以识识”的赞词，更是头上安头，多此一举。这是到家人语。洞山禅师平时总是教导学人“行鸟道”，鸟道，就是狭路、羊肠小道。 |
Once it is called the dharmakāya, it has already been praised. To add the laudatory words “it cannot be known by wisdom, nor recognized by consciousness” is all the more like putting a head on top of one’s head—an unnecessary addition. These are the words of one who has arrived home. Chan Master Dongshan regularly instructed students to “walk the bird path.” The bird path is a narrow road, a winding goat trail. |
| 僧问洞山：“师寻常教学人行鸟道，未审如何是鸟道？”洞山禅师答：“不逢一人。”大道，车水马龙，人多得很，行大道比喻杂念丛生、妄念纷飞。鸟道，狭僻小径，常无人行，行鸟道比喻心若止水、一念不生。 |
A monk asked Dongshan, “Master, you regularly instruct students to walk the bird path. What is the bird path?” Chan Master Dongshan replied, “It meets not a single person.” On a great highway, traffic is dense and there are very many people; walking the great highway symbolizes the profusion of distracting and deluded thoughts. The bird path is a narrow, secluded trail, usually traveled by no one; walking the bird path symbolizes a mind still as water, with not a single thought arising. |
| 僧又问：“如何行？”洞山说：“直须足下无私去。”行鸟道指的是心路历程，足下无私是指心地无私，心地无私天地宽。为什么会妄念纷飞、执着不舍呢？皆因一己之私利而起。若心地无私，觅妄念了不可得矣。 |
The monk further asked, “How does one walk it?” Dongshan said, “You must go with no self-interest beneath your feet.” Walking the bird path refers to the course of the mind; having no self-interest beneath one’s feet means being selfless in one’s mind-ground. When the mind-ground is selfless, heaven and earth are vast. Why do deluded thoughts fly about and why do we cling without letting go? They all arise from one’s own private interests. If the mind-ground is selfless, deluded thoughts cannot be found. |
| 这僧又问：“只如行鸟道，莫便是本来面目否？”洞山反问：“闍黎因甚颠倒？”这僧说：“甚么处是学人颠倒？”洞山禅师说：“若不是颠倒，因甚么却认奴做郎？”本来面目是主人，行鸟道是修行方法，只是妙用、是仆人，不是主人。 |
The monk again asked, “If one walks the bird path, is that not the Original Face?” Dongshan countered, “Venerable, why are you inverted?” The monk said, “In what respect is this student inverted?” Chan Master Dongshan said, “If you were not inverted, why would you mistake a servant for the master?” The Original Face is the master; walking the bird path is a method of practice, merely wondrous functioning—a servant, not the master. |
| 若把“行鸟道”看成本来面目，这是唤奴作郎，岂不是颠倒么！这僧又问：“如何是本来面目？”洞山禅师说：“不行鸟道。”若说到本来面目上，连鸟道也不要行了。 |
If one takes “walking the bird path” to be the Original Face, one mistakes a servant for the master. Is that not inversion? The monk again asked, “What is the Original Face?” Chan Master Dongshan said, “Not walking the bird path.” When speaking of the Original Face, there is no need even to walk the bird path. |
| 所以说，“于念灭上，坚固而定，念无连续，法身之见不忘”，只是行法。确切说来，这句话是不究竟的，还不是本来面目，还是在“行鸟道”，尚在途中。待功夫做熟了，“嚯”地一声打开本来，法身之见也不可得，就“不行鸟道”了，也根本不曾行什么鸟道。 |
Therefore, “When thoughts cease, remain steadfast and settled; when thoughts do not continue, do not forget the vision of the dharmakāya” is only a method of practice. Strictly speaking, these words are not ultimate. They are not yet the Original Face; one is still “walking the bird path,” still on the way. When the practice has become mature, with a “ha!” one opens to the original. Even the vision of the dharmakāya cannot be obtained; then one “does not walk the bird path,” and in truth has never walked any bird path at all. |
| 四、大手印要中要 |
IV. The Essential Point of Mahāmudrā |
| “心注眼，眼注空，为一切要中要。（须参仰兑修法）” |
“Let the mind attend to the eyes, and the eyes attend to emptiness: this is the essential point of all essential points. (One must study the Yangdön practice.)” |
| “心注眼，眼注空”。我们平时作功夫，心要警觉，心看着眼睛，所谓“心眼”。白居易晚年有诗句：“何以度心眼，一句阿弥陀。”就提到“心眼”。眼睛看着空，即心眼观空。就是把一切空掉，一切都不可得。 |
“Let the mind attend to the eyes, and the eyes attend to emptiness.” When we practice, the mind must remain alert, with the mind attending to the eyes—this is what is called the “mind’s eye.” Bai Juyi wrote in his later years: “How can one save the mind’s eye? With a single utterance of Amitābha.” This too mentions the “mind’s eye.” The eyes attend to emptiness; that is, the mind’s eye contemplates emptiness. It means emptying everything, so that nothing whatsoever can be obtained. |
| 看到任何东西都不挂在心上，等于没有看到。尽管见而无所见，不是把眼睛闭起来不见；尽管闻而无所闻，不是把耳朵塞住不闻。“不是不见，不是不闻，了了觉知，不着见闻。”这样作功夫，决定能成大道。 |
When you see anything at all, do not let it hang in the mind; it is as though you had not seen it. Though seeing, there is nothing seen; this does not mean closing the eyes and not seeing. Though hearing, there is nothing heard; this does not mean plugging the ears and not hearing. “It is not that one does not see, nor that one does not hear; one knows clearly and distinctly, without attachment to seeing or hearing.” Practice in this way, and you will certainly realize the great Way. |
| “为一切要中要”，这是一切心要中的心要。修法要有诀窍，这是所有诀窍当中的最重要的诀窍。这个“要中要”，可以参照“仰兑”所说。仰兑，是密宗的一个法派。意即一切法不可分，五趣众生都是清净身。 |
“This is the essential point of all essential points”: it is the essential point among all essential teachings of mind. Practice has its key instructions, and this is the most important key instruction of all. For this “essential point of essential points,” one may consult what is taught by Yangdön. Yangdön is a lineage of Esoteric Buddhism. Its meaning is that all dharmas are indivisible, and that sentient beings in the five destinies all possess pure bodies. |
| 清净身就是法身，天、人、畜生、饿鬼、地狱之身，都是清净法身。正如永嘉禅师《证道歌》所云：“无明实性即佛性，幻化空身即法身。”这是到家人语。密宗修到无上部，便与禅宗合辙，所以说禅宗是“大密宗”。 |
The pure body is the dharmakāya. The bodies of devas, humans, animals, hungry ghosts, and hell beings are all the pure dharmakāya. As Chan Master Yongjia says in his Song of Realizing the Way: “The true nature of ignorance is itself Buddha-nature; this illusory, empty body is itself the dharmakāya.” These are the words of one who has reached home. When Esoteric Buddhism is cultivated to its highest class, it converges with the Chan school; hence Chan is called the “great Esoteric Buddhism.” |
| “非经密乘第四灌顶之大手印，不能称为大手印。” |
“Without the Mahāmudrā of the fourth empowerment in the Vajrayāna, it cannot be called Mahāmudrā.” |
| 这里是讲密宗关于“灌顶”的规定。我们稍微解释一下“灌顶”的由来。灌顶是古印度的一种风俗习惯。太子即王位的时候，就要给他举行灌顶仪式。要用四大海的水，把珠宝、香料、珍奇之物放在海水里面。 |
Here the discussion concerns the Esoteric Buddhist regulations concerning “empowerment.” Let us briefly explain the origin of empowerment. Empowerment was a custom in ancient India. When a crown prince ascended the throne, an empowerment ceremony was performed for him. Water from the four great seas was used, with jewels, fragrances, and rare precious objects placed in the seawater. |
| 然后骑上大象，顺着象牙把水灌到太子头上。用这种形式祝福国王安乐、健康、长寿，祝福国家太平、国富民强、人寿年丰。灌顶是吉祥的象征。释迦牟尼佛恒顺众生，顺应这种风俗，也给大众灌顶。 |
The prince would then mount an elephant, and the water would be poured over his head along its tusks. This form was used to bless the king with peace, health, and long life, and to bless the nation with peace, prosperity, strength, and abundant harvests. Empowerment is a symbol of auspiciousness. Śākyamuni Buddha, in accordance with sentient beings, also bestowed empowerment upon the assembly in accordance with this custom. |
| 于是，灌顶仪规就在佛教里流传下来了，密宗就很讲究灌顶。但这里讲的“第四灌顶”是怎么回事啊？密宗讲究四种灌顶、五个地方，下面解释一下： |
Thus, the ritual procedures for empowerment were transmitted within Buddhism, and Esoteric Buddhism places great importance on empowerment. But what is meant here by the “fourth empowerment”? Esoteric Buddhism teaches four kinds of empowerment and five locations. Let us explain them below: |
| 第一种灌顶：光明灌顶。放光照佛子的头顶。 |
The first empowerment: light empowerment. Light is emitted to shine upon the crown of the Buddhist disciple’s head. |
| 第二种灌顶：甘露灌顶。用甘露水给佛子灌顶。 |
The second empowerment: nectar empowerment. Nectar water is used to confer empowerment upon the Buddhist disciple. |
| 第三种灌顶：种子灌顶。观想一个种子密咒，观想到行人的心里去。 |
The third empowerment: seed empowerment. One visualizes a seed mantra and visualizes it entering the practitioner’s heart. |
| 第四种灌顶：执印灌顶。手结印契，加持于行人的五个地方。 |
The fourth empowerment: mudrā empowerment. Forming mudrās with the hands, one bestows blessings upon five locations of the practitioner’s body. |
| 这五个地方就是五方佛，故第四灌顶又称“五方佛灌顶”。 |
These five locations correspond to the Five Buddhas of the Five Directions; thus, the fourth empowerment is also called the “Five Buddha Empowerment.” |
| 第一个：中央。大日如来（有的经上说，是阿弥陀如来）。表示法界体性智。在行人的额头上。 |
First: the center. Mahāvairocana Tathāgata (some sūtras say Amitābha Tathāgata). It represents the wisdom of the essential nature of the dharma realm. It is applied to the practitioner’s forehead. |
| 第二个：南方。宝生如来。表示平等性智。在行人的右肩上。 |
Second: the south. Ratnasaṃbhava Tathāgata. It represents the wisdom of equality. It is applied to the practitioner’s right shoulder. |
| 第三个：北方。不空如来。表示成所作智。在行人的左肩上。 |
Third: the north. Amoghasiddhi Tathāgata. It represents the wisdom of accomplishing what is to be done. It is applied to the practitioner’s left shoulder. |
| 第四个：东方。阿閦如来（不动如来）。表示大圆镜智。在行人的心上。 |
Fourth: the east. Akṣobhya Tathāgata (Immovable Tathāgata). It represents great perfect mirror wisdom. It is applied to the practitioner’s heart. |
| 第五个：西方。阿弥陀如来（有的经上说，是大日如来）表示妙观察智。在行人的咽喉。 |
Fifth: the west. Amitābha Tathāgata (some sūtras say Mahāvairocana Tathāgata). It represents the wisdom of wondrous observation. It is applied to the practitioner’s throat. |
| 举行五方佛灌顶仪式，在行人的额、右肩、左肩、心、喉五处加持，叫做“第四灌顶”。密宗规定：必须经过第四灌顶的仪式，才算是受了大手印这个法。若没受过第四灌顶，就不能算是大手印。 |
In the Five Buddha Empowerment ceremony, blessings are conferred upon the practitioner’s five locations—the forehead, right shoulder, left shoulder, heart, and throat. This is called the “fourth empowerment.” Esoteric Buddhism stipulates that one can be said to have received the Mahāmudrā practice only after undergoing the fourth empowerment ceremony. Without having received the fourth empowerment, it cannot be considered Mahāmudrā. |
| 其实，这种人间的灌顶仪式只是个形式而已。真正的灌顶，要等到你证到等觉菩萨，受十方诸佛的灌顶，那才是真正的灌顶。印度是佛教的诞生地，印度国王传位的时候采用灌顶的形式，释迦牟尼佛也用这种形式给大家灌顶。于是，灌顶仪规就在密宗里流传下来了。现在，密宗传法时都要为学人灌顶。 |
In fact, such human empowerment ceremonies are merely formalities. True empowerment awaits the time when you realize the level of an equal enlightenment bodhisattva and receive empowerment from the Buddhas of the ten directions; only that is true empowerment. India is the birthplace of Buddhism. When Indian kings transmitted the throne, they used the form of empowerment, and Śākyamuni Buddha also used this form to confer empowerment upon people. Thus, the ritual procedures of empowerment were transmitted within Esoteric Buddhism. Nowadays, when Esoteric Buddhism transmits a practice, it confers empowerment upon students. |
| “真实法尔，即是真正大手印。不修不整不散乱，即其最上法门也。” |
“Reality as it is—that is true Mahāmudrā. Neither cultivating nor correcting, and free from distraction: this is its supreme dharma gate.” |
| “真实”，只有真如佛性才谈得上真实，故称“实相”。实相无相，无相而无不相。“法尔”，本来如此。我们的佛性，本来就是如此真实，与修行无关，本来就光明无量、妙用无穷。 |
“Reality”: only suchness and Buddha-nature can be called real, and thus it is called the “true mark.” The true mark is without marks; without marks, yet without no marks. “As it is” means that it is originally so. Our Buddha-nature is originally so real; it has nothing to do with cultivation. It is originally of immeasurable luminosity and inexhaustible wondrous functioning. |
| 因为被无明遮盖，便起现为凡夫（这也是妙用）。真实不虚、法尔本然，“即是真正大手印。”大手印就是一真法界，就是我们的妙明真心，这是真正的大手印。 |
Because it is obscured by ignorance, it manifests as ordinary beings—this too is wondrous functioning. Reality is not false, and things are originally so: “that is true Mahāmudrā.” Mahāmudrā is the One True Dharma Realm; it is our wondrously luminous true mind. This is true Mahāmudrā. |
| 第四灌顶只是形式，未必是真正的大手印；结个手印、修个法，也未必是真正的大手印。真正大手印就是我们的真心，它是不需要修的，它是根本没有修整、没有散乱的。 |
The fourth empowerment is only a form and may not be true Mahāmudrā. Forming a mudrā or practicing a method may likewise not be true Mahāmudrā. True Mahāmudrā is our true mind. It does not need to be cultivated; it has fundamentally never required correction and has never been distracted. |
| 若有散乱才需要修整，它没有散乱，修整什么呀？“不修不整不散乱，即其最上法门也”，这就是最上乘的法门。这个法门，就是当下认识真心，这才算真正得到大手印。 |
Only if there were distraction would correction be needed. Since it has no distraction, what is there to correct? “Neither cultivating nor correcting, and free from distraction: this is its supreme dharma gate.” This is the dharma gate of the supreme vehicle. This dharma gate is to recognize the true mind directly in the present moment. Only then can one be said truly to have attained Mahāmudrā. |
| 当下认识真心，保护真心，使真心不跟境界跑，这是密宗最上乘的法门，禅宗也是如此。禅宗学人问师父：如何是佛？师父说：我给你讲，恐怕你不会相信。 |
To recognize the true mind directly in the present moment and safeguard it, so that it does not chase after circumstances—this is the supreme dharma gate of Esoteric Buddhism, and Chan is the same. A Chan student asked his teacher, “What is Buddha?” The teacher replied, “If I tell you, I fear you will not believe it.” |
| 弟子说：师父讲诚实话，我怎么敢不相信呢？师父说：你若相信，你就是佛。弟子当下了悟：噢，原来如此！弟子承当之后，绵密保任，几年功夫就证成大道。他之所以能成道，是因为能直下承当，作功夫绵密保任。 |
The disciple said, “Master, if you speak truthfully, how could I dare not believe you?” The teacher said, “If you believe, you are Buddha.” The disciple immediately awakened: “Oh, so that is how it is!” After accepting this, the disciple safeguarded realization continuously and closely. After several years of practice, he realized the great Way. He was able to realize the Way because he could immediately accept it and practice continuous, close safeguarding realization. |
| 密宗的最上法门和禅宗一样，它也这么讲，你现在知冷、知热、知疼、知痒……这知觉性，就是你的真心，你时时保护它就行了。你要知道一切境界都是法身的妙用，通过境界识得真心。真心如镜，境界似影，只认镜子，不认影子。这样作功夫，就是最上乘的大手印，就是最圆满的法门，就是最快的成佛之道。 |
The supreme dharma gate of Esoteric Buddhism is the same as that of Chan. It also teaches this way: right now, you know cold and heat, pain and itchiness. This capacity for awareness is your true mind; you need only safeguard it at all times. You must know that all circumstances are the wondrous functioning of the dharmakāya, and recognize the true mind through circumstances. The true mind is like a mirror, and circumstances are like reflections. Recognize only the mirror, not the reflections. To practice in this way is the Mahāmudrā of the supreme vehicle, the most complete dharma gate, and the swiftest path to Buddhahood. |
| “‘空、乐、明（明又称智慧）’，空即无念，故又称‘乐、明、无念’。” |
“‘Emptiness, bliss, and luminosity’—luminosity is also called wisdom. Emptiness is no-thought, and so they are also called ‘bliss, luminosity, and no-thought.’” |
| 我们在前面讲“道验”的时候讲过“空、乐、明”，是在用功修道的过程中自然生起的三种觉受。明不一定是亮光，是指心光发露，所以明又称智慧。没有妄念而了了分明，心空如洗，就是“空”的觉受。 |
When we previously discussed the “signs of the Way,” we spoke of emptiness, bliss, and luminosity. These are three kinds of experience that naturally arise during the process of earnest practice and cultivation of the Way. Luminosity does not necessarily mean visible light; it refers to the manifestation of intrinsic luminosity, and so luminosity is also called wisdom. When there are no deluded thoughts and yet one knows with complete clarity, when the mind is empty and clean as though washed, this is the experience of “emptiness.” |
| “空即无念，故又称乐、明、无念”，有时候也把“空、乐、明”称之为“乐、明、无念”。乐者，轻安快乐。这种快乐不是任何世间快乐能够比拟的。明者，真心妙明。佛性光明大放，般若智慧显发，必是光明磊落、潇洒自在。无念者，未必一个念头也没有，有念而不住，当体即空，谓之“无念”。 |
“Emptiness is no-thought, and so they are also called bliss, luminosity, and no-thought.” At times, “emptiness, bliss, and luminosity” are also called “bliss, luminosity, and no-thought.” Bliss means ease and joy. This joy cannot be compared with any worldly pleasure. Luminosity means the wondrous luminosity of the true mind. When Buddha-nature radiates great light and prajñā wisdom manifests, one is necessarily open, radiant, free, and at ease. No-thought does not necessarily mean that not a single thought arises. Thoughts may arise, but one does not abide in them; in their very substance they are empty. This is called “no-thought.” |
| 前面讲“道验”的时候已讲了很多，这里就不再多说了。 |
We have already discussed this at length when speaking of the “signs of the Way,” so we will not say more here. |
| “不起修正心，又绝无散乱，以守护自心。如是无住、无缘、任运，而不违越自心明净本体者，即同手执明灯，照破黑暗。即是善守护三昧耶。” |
“Without giving rise to a mind that seeks to cultivate or correct, and with no distraction whatsoever, safeguard your own mind. Such non-abiding, non-seeking, and spontaneous functioning, without departing from the luminous and pure essential nature of one’s own mind, is like holding a bright lamp in one’s hand and illuminating the darkness. This is truly safeguarding samaya.” |
| 不起修正心，即刚才所讲的“不修不整”；又绝无散乱，即刚才所讲的“不散乱”。不修不整不散乱，即其最上法门也。“以守护自心”，以此最上法门来守护妙明真心。 |
Not giving rise to a mind that seeks to cultivate or correct is what was just called “neither cultivating nor correcting.” Having no distraction whatsoever is what was just called “free from distraction.” Neither cultivating nor correcting, and free from distraction: this is its supreme dharma gate. “Safeguard your own mind” means to safeguard the wondrously luminous true mind through this supreme dharma gate. |
| 妙明真心，就是本觉智慧，它本来无相，本来无住，本来不动。它遍虚空、满法界，本来没有散乱。无论上天堂还是下地狱，它都是常恒不变的。因此，我们在做保任功夫，即守护自心时，不要起任何对治、取舍、修正之心，时时处处放下一切，空灵无住，方与真心契合。这样才能证成大道。 |
The wondrously luminous true mind is the wisdom of original awakening. It is originally without marks, originally non-abiding, and originally unmoving. It pervades empty space and fills the dharma realm; originally, it has no distraction. Whether one ascends to heaven or descends to hell, it remains eternally unchanged. Therefore, when we practice safeguarding realization—that is, safeguarding our own mind—we should not give rise to any mind of counteraction, grasping, rejection, or correction. Only by letting go of everything at all times and in all places, remaining open, numinous, and non-abiding, can we accord with the true mind. Only in this way can we realize the great Way. |
| 无住者，没有执着；无缘者，没有攀缘；任运者，随顺环境。一切都是应因缘而起，不要随着缘起而动心。环境是怎么样，我就怎么样。环境变化，我就跟着变化。不要加上任何主见，随顺一切因缘。 |
Non-abiding means having no attachment; non-seeking means not chasing after conditions; spontaneous functioning means adapting to circumstances. Everything arises in response to causes and conditions, so do not let your mind be stirred by conditioned arising. Whatever the circumstances are, I am simply as they are. When circumstances change, I change along with them. Do not add any personal opinion; accord with all causes and conditions. |
| 如果你要自作主张，要这样，要那样，或者勉勉强强地随顺，那就不行了。“如是无住、无缘、任运，而不违越自心明净本体者”，像这样无住、无缘、任运，即不违越自心明净本体（即自性也）。违越，就是违背、越轨。 |
If you insist on making your own decisions—wanting this or that—or if you conform only reluctantly, then it will not do. “Such non-abiding, non-seeking, and spontaneous functioning, without departing from the luminous and pure essential nature of one’s own mind” means that such non-abiding, non-seeking, and spontaneous functioning does not depart from the luminous and pure essential nature of one’s own mind—that is, one’s intrinsic nature. To depart means to violate or go beyond it. |
| 自性本来是不动不摇的，你却动摇不定；自性本来是不来不去的，你却来去不停；自性本来是不生不灭的，你却生灭不已。 |
Intrinsic nature is originally unmoving and unshakable, yet you are restless and unsettled. Intrinsic nature is originally without coming or going, yet you continually come and go. Intrinsic nature is originally neither arising nor ceasing, yet you are endlessly arising and ceasing. |
| 这就是违越自心明净本体！自性本来是不生不灭、不垢不净、不来不去、不增不减的，你却动动摇摇、来来去去、生生灭灭，不相应啊！我们要时时刻刻与本性相应，无住、无缘、任运，在在处处不违越自心明净本体。 |
This is to depart from the luminous and pure essential nature of your own mind! Intrinsic nature is originally neither arising nor ceasing, neither defiled nor pure, neither coming nor going, neither increasing nor decreasing. Yet you are restless, coming and going, arising and ceasing. This is not in accord. We must accord with our intrinsic nature at every moment: non-abiding, non-seeking, and spontaneous functioning, never departing from the luminous and pure essential nature of our own mind in any place or circumstance. |
| 若能这样的话，“即同手执明灯，照破黑暗”，就像是手里拿着一盏明灯，黑暗都被照破，眼前一片光明。前途坑坑洼洼也不怕，夜间走路也不怕。要想不跌入深坑，就要照破黑暗。 |
If you can do this, then “it is like holding a bright lamp in one’s hand and illuminating the darkness.” It is like holding a bright lamp in your hand: all darkness is dispelled, and everything before your eyes is bright. Then there is no need to fear potholes ahead or walking at night. To avoid falling into a deep pit, one must illuminate the darkness. |
| 不然的话，前面有坑，你也不知道啊！所以，我们面对境界不要动心。“塞翁失马，焉知非福”，“福兮祸所倚，祸兮福所伏”。如果你看到很好的发财机会，心就动了，这发财机会很可能害了你。 |
Otherwise, if there is a pit ahead, you will not know it. Therefore, when facing circumstances, do not let your mind be stirred. “When the old man at the frontier lost his horse, how could one know it was not a blessing?” “Misfortune leans upon fortune; fortune harbors misfortune.” If you see what appears to be an excellent opportunity to get rich and your mind is stirred, that opportunity may very well harm you. |
| 为什么这样讲？若你发了财，绑票的来了，把你绑去，敲诈勒索，岂不成了坏事！唐朝的庞蕴居士，他把万贯家财都沉到湘水里去了。他说：“金多乱人心。”财宝一多，心里就乱，也惹人眼红，扰得你不能安稳。 |
Why do I say this? If you become wealthy, kidnappers may come, seize you, and extort ransom from you—would that not become a bad thing? The lay practitioner Pang Yun of the Tang dynasty sank his immense family fortune in the Xiang River. He said, “Too much gold unsettles the mind.” When wealth and treasures become abundant, the mind becomes disturbed; they also arouse others’ envy and keep you from living in peace. |
| 它是祸水，不要它！如果我们只认妙明真心，不随境界走，不被金钱、美色等所迷，佛性就会时时现前，心就不乱了。往生西方极乐世界也一定要“一心不乱”，心一乱，就不能往生了。 |
Wealth is a source of calamity; do not want it! If we recognize only the wondrously luminous true mind, do not follow circumstances, and are not deluded by money, beauty, and the like, then buddha-nature will constantly manifest before us and the mind will no longer be disturbed. To be reborn in the Western Pure Land of Ultimate Bliss, one must likewise attain one-pointedness of mind without distraction. Once the mind is scattered, rebirth is impossible. |
| 我们要时时处处无住、无缘、任运，与自性心净本体不相违越，就像手执明灯，照破黑暗一样。若能这样，“即是善守护三昧耶”。三昧耶是什么？就是平等、誓愿、不违越。 |
At all times and in all places, we must be non-abiding, without attachment to conditions, and allow things to function spontaneously, without deviating from the pure fundamental essence of the mind of self-nature. It is like holding a bright lamp that dispels the darkness. If one can do this, one is “properly upholding samaya.” What is samaya? It means equality, vows, and non-transgression. |
| 平等者，佛与一切众生都是平等的，自心明净本体完全一样，没有高、低的差别。本来没有苦海，只因众生妄执妄取，才幻现出无边苦海。誓愿者，要使大家都从苦海中解脱出来，要发大誓愿救度众生。 |
Equality means that Buddhas and all sentient beings are equal: the luminous and pure fundamental essence of their own minds is entirely the same, without distinction of high or low. Originally, there is no sea of suffering; only because sentient beings falsely cling and falsely grasp does the boundless sea of suffering appear as an illusion. Vows mean resolving to liberate everyone from the sea of suffering and making great vows to save sentient beings. |
| 要向地藏王菩萨学习，“地狱不空，誓不成佛”；要向普贤菩萨学习，恒顺众生，和众生一起在六道里滚。不违越，刚才已经讲过，这里不再重复了。 |
We should learn from Kṣitigarbha Bodhisattva: “Until the hells are empty, I vow not to become a Buddha.” We should learn from Samantabhadra Bodhisattva, accommodating sentient beings constantly and rolling about with them in the six realms. Non-transgression has just been explained, so it will not be repeated here. |
| 我们要时时处处警觉，不要为境所迷，时时处处除垢障，把我们污染的习惯除掉。如果稍微受点挫折，就打退堂鼓，哎哟！这太苦了，手又痛，脚又麻，不修了、不修了。 |
At all times and in all places, we must remain alert. Do not be deluded by circumstances; constantly remove defilements and obscurations, and rid ourselves of our contaminated habits. If, upon encountering the slightest setback, you retreat, saying, “Oh! This is too painful. My hands hurt, my feet are numb—I will not practice any longer, I will not practice any longer,” |
| 心里闷，好难过，还是散散漫漫的好，去看看戏，或者和朋友聊聊吧。看着、聊着，不知不觉就到三恶道里去了。真要了生死，就要发大誓愿，不能怕吃苦，要于行住坐卧中努力用功。仅靠两小时，三、四小时的打坐还不够，还要时时刻刻警觉，不为境界所迷，保护清净的本性。这就是“善守护三昧耶”。 |
or if your heart feels oppressed and miserable and you think it would be better to relax and drift along—going to see a show or chatting with friends—then, while watching and chatting, you will unknowingly enter the three lower realms. If you truly wish to transcend birth and death, you must make great vows. You cannot fear hardship; you must exert yourself diligently in walking, standing, sitting, and lying down. Relying only on two, three, or four hours of seated meditation is not enough. You must remain alert at every moment, not be deluded by circumstances, and protect your pure original nature. This is “properly upholding samaya.” |
| “如分别执着，岂唯违犯三昧耶？！” |
“If one continues to discriminate and cling, would that merely be a transgression of samaya?!” |
| 反过来说，假若还是分别不息、执着不舍，那岂止是“违犯三昧耶”？那不仅仅是违犯三昧耶，而是六道轮回的种子、地狱的种子。分别执着，分明是妄心乱动、不肯放下一己私利。 |
Conversely, if discrimination does not cease and clinging is not relinquished, how could this merely be “a transgression of samaya”? It is not merely a transgression of samaya, but the seed of rebirth in the six realms and the seed of hell. Discrimination and clinging plainly reveal the restless stirring of the deluded mind and an unwillingness to let go of one’s own private interests. |
| 这样修法，如何与虚阔大道相应？诸位注意！不分别绝不是不知好丑，我们讲的是不能“分别不息”，不能念念相续、刹不住车。起用的时候善恶分明、是非宛然，用过之后便无有粘滞，无有爱憎取舍，不留痕迹。 |
How can one who practices in this way accord with the vast and open great Way? Everyone, take heed! Non-discrimination certainly does not mean being unable to distinguish beauty from ugliness. What we mean is that one must not let “discrimination continue without cease,” allowing thought after thought to follow in succession, unable to stop like a vehicle with failed brakes. When functioning, good and evil are clearly distinguished, and right and wrong remain evident; once the function is over, however, there is no adhesion, no love or hatred, grasping or rejection, and no trace left behind. |
| 若能如是，即现量而比量、比量而现量，这并不是分别。是好、是坏，心里清楚得很，但并不是偏爱好人、厌恶坏人，我们希望坏人转化为好人，希望好人更向上。 |
If one can be thus, then immediate perception becomes inferential knowledge, and inferential knowledge becomes immediate perception; this is not discrimination. Whether something is good or bad is perfectly clear in the mind, but one does not favor good people or detest bad people. We hope that bad people will change into good people and that good people will advance still further. |
| 从前，僧团里有一个人偷东西，这就犯了“不偷盗”戒，并且再一再二地犯，当家师要把他赶出僧团。他痛哭流涕、哀求忏悔。因为他不是初犯，所以当家师不听他忏悔，坚持要把他赶出去。 |
In the past, someone in a monastic community stole something. This violated the precept against stealing, and he committed the offense repeatedly. The monastery steward wished to expel him from the community. He wept bitterly and begged to repent. Since this was not his first offense, however, the steward would not accept his repentance and insisted on expelling him. |
| 可是方丈和尚却要留他，再给他一个改过的机会。当家师和一些正直的修行人对方丈说：“你如果留他，我们就都离开这里。”方丈说：“你们就是都走，我也要留他。”当家师说：“走归走，但话要说明白。 |
But the abbot wished to keep him and give him another chance to reform. The steward and several upright practitioners said to the abbot, “If you keep him, we will all leave this place.” The abbot said, “Even if all of you leave, I will still keep him.” The steward said, “We may leave, but let us make the matter clear. |
| 你留他、不留我们，难道我们这么多人里面，就没有一个好的，还比不上一个犯戒僧吗？”方丈说：“正是因为你们每一个都比他强，我才留他，不留你们。你们到哪儿都还可以继续修行。 |
You keep him but not us. Among so many of us, is there not even one good person? Are we inferior to a monastic who has broken the precepts?” The abbot said, “It is precisely because every one of you is better than he is that I keep him and do not keep you. Wherever you go, you can continue practicing. |
| 他若走掉，谁会收留他？他除了堕落，还会有别的结果吗？”一席话说得大家深为感动，都不走了。那犯戒僧更是感动，从此一心学好，不但再不偷盗，而且努力用功修行，日后也得了成就。 |
If he leaves, who will take him in? Other than falling into degradation, could there be any other outcome for him?” These words deeply moved everyone, and none of them left. The precept-breaking monastic was especially moved. From then on, he single-mindedly strove to improve himself. Not only did he never steal again, but he also diligently cultivated, and later attained realization. |
| 所以，不分别绝不是黑白不分、是非不辨。而是无缘大慈、同体大悲，不为一己私利而爱憎取舍。这就是现量而比量、比量而现量，虽然现量没有分别，而比量还是知道好丑。 |
Therefore, non-discrimination certainly does not mean failing to distinguish black from white or right from wrong. Rather, it means unconditional great loving-kindness and great compassion based on the identity of self and others, without loving, hating, grasping, or rejecting for one’s own private benefit. This is immediate perception becoming inferential knowledge, and inferential knowledge becoming immediate perception. Although immediate perception involves no discrimination, inferential knowledge still recognizes beauty and ugliness. |
| 我们的佛性是有知觉的，不像木头、石头，但却不可有分别执着。如果分别执着，岂止是违犯三昧耶，那是六道轮回的种子，甚至要下地狱的。分别执着，后患无穷啊！ |
Our buddha-nature possesses awareness; it is not like wood or stone. Yet there must be no discrimination or clinging. If there is discrimination and clinging, this is more than a transgression of samaya: it is the seed of rebirth in the six realms and may even lead one into hell. Discrimination and clinging bring endless future troubles! |
| “永离分别执着，无所住而生其心者，乃能见彻三藏一切教义真谛而无余也。” |
“Only those who forever abandon discrimination and clinging, give rise to their minds while abiding nowhere, can completely perceive the true meaning of all the teachings of the Tripiṭaka, without remainder.” |
| 上面讲了，假如不离开分别执着，不但违犯三昧耶，而且后患无穷，所以要“永离分别执着”。你纵然家财万贯，也执着不得，你能保得住吗？保不住啊！因为你总要死的，你死掉之后一分钱也带不走，还是两手空空而去。 |
As explained above, if one does not leave behind discrimination and clinging, one not only transgresses samaya but also creates endless future troubles. Therefore, one must “forever abandon discrimination and clinging.” Even if you possess a vast family fortune, you cannot cling to it. Can you preserve it? You cannot. For you must eventually die, and after death you cannot take even a single penny with you; you still depart empty-handed. |
| 终归要放下的，舍不得放也要放。何不聪明点，现在就放下，从而得大智慧，得大受用呢？慢说死时，即使在眼前，你也未必能保得住它。释迦佛说，钱财是“五家所共”。不是你自己的，是你跟五家所共有的。 |
In the end, you must let it go. Even if you are unwilling to let it go, you must do so. Why not be wiser and let it go now, thereby gaining great wisdom and great benefit? Not to mention the time of death—even now, you may not be able to keep it. Śākyamuni Buddha said that wealth is “shared by five households.” It is not your own; you share it with five households. |
| 哪五家？水、火、盗贼、国王、亲属。你的财产可以被大水冲完，被大火烧光，被盗贼抢去，被国王没收，被亲属争夺。哪是你自己的啊？一旦五家来取，不管你放不放，总是要放下的。 |
Which five households? Water, fire, thieves, rulers, and relatives. Your possessions may be swept away by floodwaters, burned up by fire, stolen by thieves, confiscated by rulers, or contested by relatives. How can they be your own? Once any of the five households comes to take them, whether or not you are willing, you must let them go. |
| 所以，我们放聪明一些，不要再分别执着了。要“永离分别执着，无所住而生其心”，于一切时、一切处都无分别执着，谓之“永离”。心不贪着、意不粘滞，谓之“无所住”。并非心如死灰，而是活泼泼地妙用现前，谓之“而生其心”。 |
Therefore, let us be wiser and no longer discriminate or cling. We must “forever abandon discrimination and clinging, give rise to the mind while abiding nowhere.” To be free of discrimination and clinging at all times and in all places is called “forever abandoning.” When the mind does not crave or cling and the intent does not adhere or stagnate, this is called “abiding nowhere.” It does not mean that the mind is like dead ashes; rather, lively wondrous functioning manifests before us. This is called “giving rise to the mind.” |
| 果然如此者，“乃能见彻三藏一切教义真谛而无余也”。我们果真能做到一切时、一切处都无所住着，而生起灵明、活泼的妙用真心，就能彻底明见佛法的真谛，通达无余。 |
If this is truly so, then “one can completely perceive the true meaning of all the teachings of the Tripiṭaka, without remainder.” If we can truly abide nowhere at all times and in all places, and bring forth the spiritually luminous, lively true mind of wondrous functioning, then we can thoroughly perceive the true meaning of the Buddhadharma and comprehend it without remainder. |
| 假使我们做死功夫，“枯木倚寒岩，三冬无暖气”，最多证成阿罗汉果，那还在变易生死里。为什么呢？因为他住在界外净土里不动，死在那里，这又是一重生死。凡夫是分段生死，罗汉是变易生死。 |
If we engage in dead practice—“A withered tree leans against a cold cliff; through three winters, not a breath of warmth”—at most we may attain arhatship, yet we still remain within transformational birth and death. Why? Because such a person abides unmoving in a pure land beyond the three realms and dies there; this is another level of birth and death. Ordinary beings undergo segmented birth and death; arhats undergo transformational birth and death. |
| 所以，我们要生起无住心，生起妙用无边之心。《金刚经》云：“应无所住，而生其心”，六祖大师就是从这里开悟的。针对神秀的偈子“身如菩提树，心如明镜台；时时勤拂拭，勿使惹尘埃。 |
Therefore, we must bring forth the mind of non-abiding, the mind of boundless wondrous functioning. The Diamond Sūtra says, “Give rise to the mind while abiding nowhere.” The Sixth Patriarch awakened upon hearing this. In response to the verse of Master Shenxiu: “The body is like a bodhi tree; the mind is like a bright mirror stand. Constantly polish and wipe it, and do not let it gather dust.” |
| ”六祖大师作偈曰：“菩提本无树，明镜亦非台。本来无一物，何处惹尘埃。”神秀大师是执著有，六祖大师此偈偏空。你说有，我就说空，其实两个人都是偏见，所以五祖说“亦未见性”。 |
The Sixth Patriarch composed this verse: “Originally, bodhi has no tree, nor is the bright mirror a stand. Originally there is not a single thing; where could dust alight?” Master Shenxiu clung to existence, while the Sixth Patriarch’s verse inclined toward biased emptiness. You speak of existence, and I speak of emptiness. In fact, both were partial views, so the Fifth Patriarch said, “He has not yet seen his true nature.” |
| 有人认为，这是五祖恐怕拥护神秀的人加害六祖而故意假说的。其实这不是假说，如果是假说，五祖为什么还叫六祖三更入方丈，再给他开示？五祖给六祖讲《金刚经》，讲到“应无所住，而生其心”，六祖言下大悟。 |
Some people believe that the Fifth Patriarch feared that Shenxiu’s supporters would harm the Sixth Patriarch, and so deliberately made this false statement. In fact, it was not false. If it were false, why would the Fifth Patriarch have asked the Sixth Patriarch to enter the abbot’s room at the third watch and then given him further instruction? The Fifth Patriarch explained the Diamond Sūtra to the Sixth Patriarch, and when he came to “Give rise to the mind while abiding nowhere,” the Sixth Patriarch attained great awakening on the spot. |
| 啊，原来自性本来就是活泼泼的，不是空无一物，不是死在那里不动啊！六祖感慨地说：“何期自性本自清净，何期自性本不生灭，何期自性本自具足，何期自性本无动摇，何期自性能生万法。 |
Ah! It turned out that self-nature is originally lively and vibrant; it is not an emptiness in which there is nothing at all, nor is it dead and motionless. The Sixth Patriarch exclaimed: “Who would have expected self-nature to be originally pure? Who would have expected self-nature to be originally unborn and undying? Who would have expected self-nature to be originally complete in itself? Who would have expected self-nature to be originally without movement? Who would have expected self-nature to be capable of giving rise to all phenomena?” |
| ”六祖连说了五个“何期”，他活转过来了。在此之前，六祖惠能大师所解，其实是偏空、是死的。“本来无一物，何处惹尘埃”，空到极点了，这也不是究竟。五祖看他是块好料子，便用手中的杖子击碓三下而去，暗示他三更入室，为他讲《金刚经》，使他恍然大悟。 |
The Sixth Patriarch said “Who would have expected” five times: he had come alive. Before this, Master Huineng, the Sixth Patriarch, had in fact understood biased emptiness, a dead emptiness. “Originally there is not a single thing; where could dust alight?” This emptiness had been carried to an extreme, and it too was not ultimate. The Fifth Patriarch saw that he was excellent material, so he struck the mortar three times with the staff in his hand and left, signaling for him to enter at the third watch. He then explained the Diamond Sūtra to him, causing him to awaken suddenly. |
| 所以，我们不要作死功夫，要作活功夫，要时时刻刻起妙用。“渠今正是我”，都是我的影子，都是我的妙用。但“我今不是渠”，也不能执着在妙用上。我们不怕众生、不怕有魔，这都是妙用，并不是空无所有。 |
Therefore, we should not engage in dead practice but in living practice, bringing forth wondrous functioning at every moment. “He is now precisely I”: all are my reflections, all are my wondrous functioning. But “I am not he”: neither may we cling to wondrous functioning. We need not fear sentient beings or fear the existence of māras. These are all wondrous functioning; they are not a sheer nothingness. |
| 有人说，《金刚经》是讲空，空无所有，那是错误理解，不对！《金刚经》是讲妙用无边，是显现真心的。西方极乐世界就是有的，就有这样美好的世界：黄金为地，七宝莲池，八功德水，风声鸟语，宣说法音。 |
Some say that the Diamond Sūtra teaches emptiness, that there is nothing at all. This is an erroneous understanding, incorrect! The Diamond Sūtra teaches boundless wondrous functioning and reveals the true mind. The Western Land of Ultimate Bliss truly exists; there is such a wonderful realm: ground of gold, lotus ponds of the seven treasures, water possessing eight virtues, and the sounds of wind and birds proclaiming the Dharma. |
| 就是这么好，当然是真有，怎么会没有？但这是妙有、不是实有，本来没有，是阿弥陀佛、莲池海会佛菩萨愿力所化。顽空是错误的，实有也是错误的。真空妙有，空而不空、有而不有，不空而空、不有而有。 |
It is just that wonderful; of course it truly exists—how could it not? Yet it is wondrous presence, not substantial existence. Originally, it is nonexistent; it is transformed through the vow-power of Amitābha Buddha and the Buddhas and bodhisattvas of the Lotus-Pond Ocean Assembly. Stagnant emptiness is mistaken, and substantial existence is also mistaken. True emptiness is wondrous presence: empty yet not empty, existent yet not existent; not empty yet empty, not existent yet existent. |
| 若能这样，就是“永离分别执着”，就是“无所住而生其心”，“乃能见彻三藏一切教义真谛而无余也”。三藏十二部佛法，浩瀚无边的教义，统统能明了于心。三藏十二部无一不是描绘真心的，你领会了真心，就掌握了真谛。 |
If you can do this, you will “forever be free from discriminating attachment”; you will “give rise to the mind without abiding anywhere”; and you will “thereby thoroughly perceive, without remainder, the true meaning of all the teachings of the Tripiṭaka.” The vast and boundless teachings of the Tripiṭaka and the twelve divisions of Buddhist scriptures will all be clearly understood in your mind. There is not one teaching in the Tripiṭaka and twelve divisions that does not describe the true mind. Once you comprehend the true mind, you have grasped the true meaning. |
| 你就是家里人，不再是门外汉，自己家里的东西，你当然是一目了然而无所余。三藏十二部经，没有什么地方疑而不明，没有什么地方不能解释，统统地知道，没有剩余的东西了。 |
You are then one of the family, no longer an outsider. Naturally, you see everything in your own home at a glance, with nothing left over. In the Tripiṭaka and twelve divisions of scriptures, there will be nothing that you doubt or fail to understand, nothing that you cannot explain. You will know it all, with nothing remaining. |
| “无作之修，以观心为最要。” |
“In practice without contrivance, contemplating the mind is most essential.” |
| “无作之修”，就是无功用行。将心修心，是有功用行，就是有修行之心、有心来修行。有功用行是初步，慢慢地过渡到无功用行，即“无作之修”。无作之修，“以观心为最要”，观心最为重要。 |
“Practice without contrivance” means effortless practice. Using the mind to cultivate the mind is effortful practice: there is a mind that engages in cultivation and a mind that intends to cultivate. Effortful practice is the initial stage; gradually one transitions to effortless practice, namely, “practice without contrivance.” In practice without contrivance, “contemplating the mind is most essential”; contemplating the mind is of greatest importance. |
| 我们前面讲过，观心就是警觉地看着念头起处。念头来了，问它从什么地方来；念头息下去了，问它到什么地方去。观心就是观照，观察它、照住它，这样，念头就不会乱起乱灭、迁流不息了。 |
As we explained earlier, contemplating the mind means vigilantly watching where thoughts arise. When a thought comes, ask where it comes from; when it subsides, ask where it goes. Contemplating the mind is contemplation: observe it and keep it in view. In this way, thoughts will not arise and cease chaotically in an unceasing flow. |
| 若不观照，妄想纷飞、思虑万千，你反而习以为常，不觉得乱，这怎么能行啊？所以要警觉，要看好它。真心、妄心，你要弄清。观照之心，还是妄心，因为这也是起心动念。 |
If you do not contemplate, deluded thoughts fly about and considerations multiply by the thousands; yet you become accustomed to this and do not feel that there is disorder. How can that do? Therefore, you must remain alert and watch them carefully. You must clearly distinguish the true mind from the deluded mind. The mind that contemplates is still the deluded mind, because it too involves stirring the mind and giving rise to thoughts. |
| 没有真心，就不会生起这个妄心，妄心是真心所起的、是真心的妙用。正用的时候，即正观心的时候，不要分别它是真心、妄心。 |
Without the true mind, this deluded mind could not arise. The deluded mind arises from the true mind and is its wondrous functioning. While it is functioning—while you are contemplating the mind—do not discriminate whether it is the true mind or the deluded mind. |
| 用到妄心不动的时候，能观之心、所观之念，就会一时脱落，那就“能所双亡”了，能观之心、所观之念都没有了。若不观照，就不会能所双亡，就不会脱开，所以一定要观照。 |
When the deluded mind is used until it no longer moves, the mind that contemplates and the thought being contemplated will simultaneously fall away. Then subject and object both vanish: the mind that contemplates and the thought contemplated are both absent. Without contemplation, subject and object cannot both vanish and you cannot break free. Therefore, you must contemplate. |
| 念佛也是观照、也是止观，“阿弥陀佛，阿弥陀佛……”，行人的思想被佛号摄住，思想不动了，这就是止。自己念、自己听，听得了了分明，这就是观。纵然不出声，心念阿弥陀佛，也听得清清楚楚，这就是照。 |
Buddha-recitation is also contemplation, and also calming and contemplation. “Amitābha Buddha, Amitābha Buddha . . .” The practitioner's thoughts are gathered in by the Buddha's name, and the thoughts no longer move; this is calming. Recite for yourself and listen for yourself, hearing it with clear, distinct awareness; this is contemplation. Even without reciting aloud, if you mentally recite Amitābha Buddha and hear it clearly and distinctly, this is illumination. |
| 照顾佛号、不杂用心，是止；照见佛号、明明历历，是观。观心，不是观肉团心，而是观心念。我们修心中心法，也是观心。座上持咒、心念耳闻，念得字字清晰，听得了了分明。座下观照，警觉念头起处，如猫捕鼠。一起念就看见，不随念转、不为境迁。念起即知，就是禅宗所说的“识得”，识得不为冤啊！ |
Attending to the Buddha's name without mixing in other thoughts is calming; clearly seeing the Buddha's name, lucid and distinct, is contemplation. Contemplating the mind does not mean contemplating the physical heart; it means contemplating thoughts in the mind. In cultivating the Heart-of-Heart Dharma, we too contemplate the mind. During meditation, we hold the mantra: the mind recites and the ears hear, every syllable is distinctly recited and heard with clear awareness. Off the meditation cushion, we contemplate, vigilantly watching where thoughts arise, like a cat catching mice. The instant a thought arises, we see it; we do not turn with thoughts or move with circumstances. To know a thought as soon as it arises is what the Chan school calls “recognizing it.” Once it is recognized, it no longer causes trouble. |
| 有人说，我不念佛还好，还没妄念，一念佛就坏了，妄念多得不得了。念佛念坏了吗？不是的！其实你没念佛时，心里乱得很，你没觉察到罢了！你跟着妄念、跟着境界跑，一直在六道轮回里转。 |
Some people say, “I was fine before I recited the Buddha's name; I had no deluded thoughts. But once I began Buddha-recitation, things became bad—my deluded thoughts became unbearable in number.” Has Buddha-recitation made things worse? No. In fact, before you recited the Buddha's name, your mind was already in great disorder; you simply did not notice it. You followed deluded thoughts and chased after circumstances, continually turning in the six realms of rebirth. |
| 现在你念佛了，心静了下来，看见了妄念、看见了轮回之因，这是大好事！就像一间房子有个小洞，一缕阳光照进来，你看见那一道光线里灰尘飞扬。没有光线的地方，看不见灰尘。 |
Now that you recite the Buddha's name, your mind has become quiet, and you see your deluded thoughts and the causes of saṃsāra. This is an excellent thing. It is like a room with a small hole: a ray of sunlight shines in, and you see dust flying in that beam of light. Where there is no light, you cannot see the dust. |
| 其实处处都是灰尘，经阳光一照，它就显现了。所以看见念头是好事，这是慧光初显。你希望一下子就不起念，正如希望一步登天一样，哪有那么快啊？这是学人的通病，都想一下子成功，一下子成佛，没有这么容易。 |
In fact, dust is everywhere; once sunlight shines upon it, it appears. Thus, seeing thoughts is a good thing: it is the first appearance of wisdom-light. To hope that thoughts will cease arising all at once is like hoping to ascend to heaven in a single step. How could it happen so quickly? This is a common failing among students: all want to succeed at once, to become Buddhas at once. It is not so easy. |
| 说难也不难，晓得方法之后就去做，今天做、明天做、后天做，几年功夫一定能成功。想一下子就成功、一天就成功，没有这样的事。 |
Yet it is not difficult either. Once you know the method, put it into practice—practice today, tomorrow, and the day after tomorrow—and after several years of effort, you will certainly succeed. There is no such thing as succeeding all at once, or succeeding in a single day. |
| 我们修心中心法，有的人每天坐两个小时，还觉得难过，勉强坐几天，就坚持不下去了，这就坏在没有恒心。于是，就改为散心念佛了，嘴里“阿弥陀佛、阿弥陀佛……”，心里却是妄想纷飞，这样行吗？这等于没有念佛，不行的！ |
In cultivating the Heart-of-Heart Dharma, some people sit for two hours each day and still find it painful. After forcing themselves to sit for a few days, they cannot persist. The problem is a lack of perseverance. They then switch to casually reciting the Buddha's name: their mouths say, “Amitābha Buddha, Amitābha Buddha . . .,” while deluded thoughts fly about in their minds. Will that do? It is equivalent to not reciting the Buddha's name at all. It will not do. |
| 五、见修行果 |
V. View, Cultivation, Conduct, and Fruition |
| “超离一切边见、执着、遍计，方为真正见中之王。”（见） |
“Only by transcending all extreme views, attachments, and pervasive discriminations does one attain the true king among views.” (View) |
| 大家都是有边见的。什么是边见啊？执有、执无，这是有无边；执好、执坏，这是好坏边。还有长短、是非、得失、空有等等很多种边见。凡是相对，都有两边，都是边见。边见就是凡夫的相对之见。 |
All of you hold extreme views. What are extreme views? Clinging to existence and clinging to nonexistence are the extremes of existence and nonexistence; clinging to good and clinging to bad are the extremes of good and bad. There are also the extremes of long and short, right and wrong, gain and loss, emptiness and existence, and many others. Whenever there is duality, there are two extremes; all are extreme views. Extreme views are the ordinary being's dualistic views. |
| 什么是执着？盯在一桩事情上放不下、脱不开，就是执着。什么是遍计？就是普遍地计度、算计，没一样东西放得下，样样都要。这就是法相宗所讲的“遍计所执性”。六道轮回的凡夫个个都是如此，没有一个凡夫不计较。 |
What is attachment? Fixating on a matter and being unable to let it go or free oneself from it is attachment. What is pervasive discrimination? It is calculating and scheming about everything, unable to let go of a single thing and wanting everything. This is what the Dharma Characteristics School calls the nature of pervasive discrimination and attachment. Every ordinary being revolving in the six realms is like this; there is not one who does not calculate and contend. |
| 有的人嘴上说，这个他不要，那个他不要，别信他，其实他样样都想要。“鱼，吾所欲也；熊掌，亦吾所欲也”，鱼和熊掌他都想要。他如果说，有一样东西他不要，那是他明知“不可兼得”罢了。 |
Some people say that they do not want this or that. Do not believe them; in fact, they want everything. “Fish is what I desire; bear's paw is also what I desire”: they want both fish and bear's paw. If they say that there is one thing they do not want, it is only because they know that “the two cannot be had together.” |
| 其实，皆不可得也！唉，都是普遍计着啊！我们修行人就要把这些东西放下，一切放下，放不下不行！放下就是超离，“超离一切边见、执着、遍计，方为真正见中之王”，这样做，才是正知见，才是见中之王。 |
In truth, none of it can be obtained! Alas, all of this is pervasive attachment and calculation. As practitioners, we must let these things go—let go of everything. If we cannot let go, that will not do. Letting go is transcending. “Only by transcending all extreme views, attachments, and pervasive discriminations does one attain the true king among views.” Only by acting in this way does one have right view and become the king among views. |
| 为什么呢？因为只有这样做，才与我们的本性相应。“见”，就是要识得我们的本性，要识得我们的本来面目。你不这样“见”，怎么能够识得本性呢？要把一切边见、执着、遍计，统统放下，统统远离，统统超越，才是真正见中之王。 |
Why? Because only by doing this can one accord with our intrinsic nature. “View” means recognizing our intrinsic nature, recognizing our Original Face. If you do not “view” in this way, how can you recognize intrinsic nature? Only by letting go of, leaving behind, and transcending all extreme views, attachments, and pervasive discriminations can one truly become the king among views. |
| “修，必于自心明体毫不散乱，方为真正修中之王。”（修） |
“In cultivation, only when one remains utterly undistracted in the luminous essence of one's own mind does one attain the true king among cultivation.” (Cultivation) |
| 见、定、行，刚才讲的是“见”，现在讲“定”。定就是“修”，“必于自心明体毫不散乱，方为真正修中之王”，自心明体，就是我们自己的本性，它是光明无量、智慧无穷的，所以叫明体，光明就在我们的本体上。 |
View, samādhi, and conduct: we have just discussed “view”; now we discuss samādhi. Samādhi is “cultivation.” “Only when one remains utterly undistracted in the luminous essence of one's own mind does one attain the true king among cultivation.” The luminous essence of one's own mind is our own intrinsic nature. Its light is boundless and its wisdom inexhaustible; therefore, it is called the luminous essence. Luminosity is inherent in our fundamental essence. |
| 必须丝毫不散乱，丝毫不为外境所引诱而离开自性本体。如果跟着境界跑，胡思乱想，那就散乱了。要时时刻刻在本性上看得真切，保持得住。这样才是真正修中之王。 |
One must not be distracted in the slightest, nor be lured away from the fundamental essence of intrinsic nature by external circumstances. If you chase after circumstances and indulge in random thoughts, then you are distracted. At every moment, you must see intrinsic nature clearly and preserve it. Only then is this truly the king among cultivation. |
| 我们大家都是习惯于跟着境界跑，跑了十万八千里后才晓得：哎哟！我怎么跟妄念跑那么远啊，拉回来！可是已经觉得太迟了。禅宗里有句话：“不怕念起，只怕觉迟。”就是告诉我们要时时警惕觉照，不随妄念转。 |
We are all accustomed to chasing after circumstances. Only after running one hundred and eight thousand miles do we realize, “Oh! How did I follow deluded thoughts so far away? Pull back!” But by then it already feels too late. There is a Chan saying: “Do not fear the arising of thoughts; fear only awakening too late.” It tells us to remain constantly vigilant and aware, and not to turn with deluded thoughts. |
| 如果跟着妄念跑了很远、很久了，你才知道，那就不好了。念尽管起，但一起我就能看见它。一看见它，不理睬它，就照破了。照破就是毫不散乱，这才是真正修中之王。 |
If you have followed deluded thoughts for a long time and a great distance before becoming aware of it, that is not good. Thoughts may arise, but the moment one arises, I can see it. Once I see it and do not pay attention to it, it is illuminated and dissolved. To illuminate and dissolve it is to be utterly undistracted. This is truly the king among cultivation. |
| “行，必安住于自心明体，无作无求，方为真正行中之王。”（行） |
“In conduct, only when one abides in the luminous essence of one's own mind, without contrivance and without seeking, does one attain the true king among conduct.” (Conduct) |
| 行，就是行持。怎么样行持啊？“必安住于自心明体，无作无求，方为真正行中之王”，这里又一次提到自心明体。必须安住在这个光明无量、智慧无穷的本体上，“无作无求”。无作，就是不要有意做作，一切任运随缘。 |
Conduct means putting the teaching into practice. How should one practice? “Only when one abides in the luminous essence of one's own mind, without contrivance and without seeking, does one attain the true king among conduct.” Here again, the luminous essence of one's own mind is mentioned. One must abide in this fundamental essence of boundless light and inexhaustible wisdom, “without contrivance and without seeking.” Without contrivance means not deliberately fabricating anything, but allowing everything to function naturally in accordance with conditions. |
| 有人在修法的时候，不去如法地修，总是自作聪明地加点什么东西上去，这就是有意做作。无求，就是对什么都不追求。不求神通，不求入定。越追求入定，就越入不了定；越追求神通，就越不现神通。 |
When some people cultivate a practice, they do not cultivate according to the Dharma. They are always devising clever additions of their own; this is deliberate contrivance. Without seeking means seeking nothing at all. Do not seek spiritual powers or seek to enter samādhi. The more you seek to enter samādhi, the less able you are to enter it; the more you seek spiritual powers, the less they will manifest. |
| 因为你起了妄念，遮蔽了心光。要“无作无求”才对，这样才是“真正行中之王”。若不这样修行，纵然努力修，也不能成道；因为，你不知道自心明体是什么，就像用沙来煮饭一样，终不能成就。 |
This is because you have given rise to deluded thoughts, which obscure the intrinsic luminosity. “Without contrivance and without seeking” is the proper way; only thus is one the “true king among conduct.” If you do not cultivate in this way, then even if you practice diligently, you cannot realize the Way. For if you do not know what the luminous essence of your own mind is, it is like cooking rice with sand: you can never succeed. |
| 先要知道自心明体是怎么一回事，再保护这个自心明体。念佛也好，持咒也好，观照也好，目的都是保护这个自心明体。这是先决条件，非常重要。这样用功，一定能成就，故称“行中之王”。若不知道自心明体是怎么一回事，则尽是盲修瞎练，总归是在外面兜圈子，达不到中心，终究不能成道。 |
First, you must understand what the luminous essence of your own mind is, and then safeguard it. Whether reciting the Buddha's name, holding a mantra, or contemplating, the purpose is to safeguard this luminous essence of your own mind. This is a prerequisite and is extremely important. If you apply yourself in this way, you will certainly attain accomplishment; hence it is called the “king among conduct.” If you do not know what the luminous essence of your own mind is, all your practice is blind cultivation and aimless training. You will only keep circling on the outside, never reach the center, and ultimately cannot realize the Way.” |
| “若言果道，必于圣凡、上下、涅槃、生死皆无希求、无所住，真正无上之随缘不变、不变随缘，寂而恒照、照而恒寂，等同诸佛，方是果也。”（果） |
“If we speak of the fruition of the Way, one must have no seeking and no abiding with regard to sage and ordinary person, high and low, nirvāṇa and birth and death. One must truly embody the unsurpassed principle of remaining unchanged while according with conditions, and according with conditions while remaining unchanged; being still yet ever illuminating, and illuminating yet ever still. Only when one is equal to all Buddhas is this the fruition.” (Fruition) |
| 恒河大手印一直强调“见、定、行”三要，这是为了什么呢？是为了证成圣果。见定行只是手段，证成圣果才是目的。“若言果道”，若要说怎么样才算证成圣果，“必于圣凡、上下、涅槃、生死皆无希求”。 |
The Ganges Mahāmudrā continually emphasizes the three essentials of view, samādhi, and conduct. What is this for? It is for realizing the fruition of sagehood. View, samādhi, and conduct are merely the means; realizing the fruition of sagehood is the aim. “If we speak of the fruition of the Way,” that is, if we ask what counts as realizing the fruition of sagehood, then one “must have no seeking with regard to sage and ordinary person, high and low, nirvāṇa and birth and death.” |
| 圣也好、凡也好，上也好、下也好，涅槃也好、生死也好，这些都是我们的妄心分别。我们本来就是佛，本来就没有离开大道。 |
Whether sage or ordinary person, high or low, nirvāṇa or birth and death—these are all discriminations of our deluded mind. We are originally Buddhas and have never departed from the great Way. |
| 我们的本体是不生不灭、不垢不净、不增不减的，“心、佛、众生”三无差别，还有什么圣和凡、上和下、生死和涅槃呢？究竟处没有这些相对，你还希求什么呢？真正证到了本体，就无圣无凡，圣人、凡夫都是一体，都是本来的光明自性。 |
Our fundamental essence is neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing. Mind, Buddha, and sentient beings are without distinction. What, then, are sage and ordinary person, high and low, birth and death, and nirvāṇa? At the ultimate point, these opposites do not exist. What is there still to seek? When one truly realizes the fundamental essence, there are no sages and no ordinary people. Sages and ordinary beings are one body; all are the original luminous self-nature. |
| 既然无圣无凡，还有什么上下呢？也就没有我在上、你在下，或者你在上、我在下；没有贡高我慢，大家平等一如，上、下本来就不可得。 |
Since there are no sages and no ordinary people, what high or low could there be? There is no “I am above and you are below,” or “you are above and I am below.” There is no arrogance or conceit. Everyone is equally such; high and low are originally unobtainable. |
| 涅而不生，槃而不灭，本体从来就不生不灭，还有什么涅槃可言呢？既然没有涅槃，又有什么生死呢？所以说本来就没有生死，再说个了生脱死岂不是多余！一切都根本没有，还追求什么？所以说“皆无希求”。 |
Nir means not arising, and vāṇa means not ceasing. Since the fundamental essence has never arisen or ceased, what nirvāṇa is there to speak of? And if there is no nirvāṇa, what birth and death could there be? Thus, there is originally no birth and death; is it not superfluous to speak further of transcending birth and death? Fundamentally, none of these things exists, so what is there to pursue? Hence it is said, “all are without seeking.” |
| “无所住”，真正的涅槃是“无所住处涅槃”。我们以前讲过，涅槃有四种：一自性涅槃。自性就是我们的真心，它本来不生不灭，本来涅槃。二有余涅槃。小乘圣人所证，还有变易生死未了，故称“有余”。三无余涅槃。 |
“No abiding”: true nirvāṇa is “nirvāṇa without abiding anywhere.” We have discussed before that there are four kinds of nirvāṇa. First, nirvāṇa of self-nature. Self-nature is our true mind; it is originally neither arising nor ceasing, originally nirvāṇa. Second, nirvāṇa with remainder. This is realized by the sages of the Lesser Vehicle, who have not yet ended transformational birth and death; hence it is called “with remainder.” Third, nirvāṇa without remainder. |
| 变易生死也了了，一切东西都没有了。这是小乘教中佛所证的涅槃。四无所住处涅槃。佛也不可得，这才是真正涅槃，所谓“生死涅槃等空花”者是也。 |
Transformational birth and death, too, has been ended, and all things have vanished. This is the nirvāṇa realized by the Buddha according to the teachings of the Lesser Vehicle. Fourth, nirvāṇa without abiding anywhere. Even Buddha is unobtainable; only this is true nirvāṇa. This is what is meant by “birth and death and nirvāṇa are equally like flowers in empty space.” |
| 至此，什么东西都可以有，什么地方都可以在，无所不有、无所不在，“从来真是妄，而今妄皆真。但复本时性，更无一法新。”无所住，连涅槃也不住，那就处处可住了。 |
At this point, anything may be present and one may be anywhere—there is nothing that is not present and nowhere one cannot be. “What has always been true is delusion, and now all delusions are true. If one merely returns to the nature as it originally was, not a single dharma is new.” With no abiding, not even abiding in nirvāṇa, one can abide everywhere. |
| 我们前面讲过，圆寂后往生什么地方啊？西方极乐世界、东方净琉璃世界、还是兜率内院？“应无所住”，有所住就错了。佛根本无相，一切随缘，恒顺众生，跟众生滚，什么地方有缘，就到什么地方度众生，没有一定的处所。 |
We discussed earlier: after parinirvāṇa, where does one take rebirth? In the Western Land of Ultimate Bliss, the Eastern Pure Lapis Lazuli World, or the Inner Court of Tuṣita? “One should give rise to the mind without abiding anywhere.” To abide somewhere is already mistaken. The Buddha is fundamentally without characteristics, accords with all conditions, and constantly accommodates sentient beings. The Buddha goes along with sentient beings: wherever there are affinities, there the Buddha goes to liberate sentient beings, without any fixed dwelling place. |
| 地藏菩萨就不生净土，而是在地狱里度众生，“地狱不空，誓不成佛”。你以为地藏菩萨没有成佛吗？你以为地藏菩萨不在净土吗？其实，地狱本来就是空的，地藏菩萨早已成佛，时时处处都在净土之中。在众生看来，是地狱，因众生有地狱心（贪嗔痴炽盛之心）之故。地藏菩萨没有地狱心，处处都是净土。 |
Kṣitigarbha Bodhisattva does not take birth in the Pure Land, but liberates sentient beings in the hells: “Until the hells are empty, I vow not to attain Buddhahood.” Do you think Kṣitigarbha Bodhisattva has not attained Buddhahood? Do you think Kṣitigarbha Bodhisattva is not in the Pure Land? In truth, the hells are originally empty. Kṣitigarbha Bodhisattva attained Buddhahood long ago and is always, everywhere, within the Pure Land. To sentient beings, it is hell, because they have minds of hell—the minds in which greed, anger, and ignorance blaze fiercely. Kṣitigarbha Bodhisattva has no mind of hell; everywhere is the Pure Land. |
| “无所住”，就是“真正无上之随缘不变、不变随缘。”随缘不变，即随一切众生之缘。众生在天上，我就到天上；众生在地狱，我就到地狱。上天也好，入地也好，本性是不变的。 |
“No abiding” means “truly embodying the unsurpassed principle of remaining unchanged while according with conditions, and according with conditions while remaining unchanged.” To accord with conditions while remaining unchanged is to accord with the conditions of all sentient beings. If sentient beings are in heaven, I go to heaven; if sentient beings are in hell, I go to hell. Whether ascending to heaven or entering hell, one’s intrinsic nature remains unchanged. |
| 上天也不多一分、清净一分，下地也不减少一分、污秽一分。比如金子，随缘打成戒指、打成项链、打成镯子，随缘变不同形相，但金子的本体不变，金子还是金子。 |
Going to heaven does not add even a fraction or make it a fraction purer; entering hell does not diminish it even a fraction or make it a fraction more defiled. Gold, for example, may according to conditions be made into rings, necklaces, or bracelets. Its forms may change according to conditions, but gold’s fundamental essence does not change: gold remains gold. |
| 不变随缘，金子本体虽不变，但形相可以改变，这正是妙用，真心具足无量妙用。随缘不变是本体，不变随缘是妙用。“寂而恒照，照而恒寂”，寂，寂然不动，本体是寂然不动的；照，照了万法，能照万法就是妙用。 |
According with conditions while remaining unchanged means that although the fundamental essence of gold does not change, its forms can change. This is precisely wondrous functioning; the true mind fully possesses immeasurable wondrous functions. Remaining unchanged while according with conditions is the fundamental essence; according with conditions while remaining unchanged is wondrous functioning. “Being still yet ever illuminating, and illuminating yet ever still”: stillness means being tranquilly unmoving; the fundamental essence is tranquilly unmoving. Illumination illuminates all phenomena; the ability to illuminate all phenomena is wondrous functioning. |
| 这也是讲本体和妙用。我们前面讲过觉照，时时要觉悟、警觉，不要跟境界跑。到后面觉也不要了，还有觉在，就是有作为。要无作为，才称“无为”。功夫成熟了，不用提起觉照，自然觉照。 |
This, too, concerns the fundamental essence and wondrous functioning. We discussed awareness-illumination earlier: at all times one must remain awakened and alert, and not be carried away by circumstances. Later, however, even awareness must be relinquished. As long as there is awareness to maintain, there is contrivance. Only without contrivance can it be called non-contrivance. When practice has matured, there is no need deliberately to raise awareness-illumination; it arises naturally. |
| 不提觉照，就是寂；自然觉照，就是照。这就是“寂而恒照”。“照而恒寂”呢？尽管起妙用，本体仍是如如不动。功夫到这里才算到家，还有觉照在，那就还没到家。但也不是一下子就能这样，总是要经过提起觉照的阶段。 |
Not deliberately raising awareness-illumination is stillness; naturally being aware and illuminating is illumination. This is “being still yet ever illuminating.” What does “illuminating yet ever still” mean? Although wondrous functioning is manifest, the fundamental essence remains thusness itself, unmoving. Only when practice reaches this point can it be said to have come home. If awareness-illumination still remains as something one maintains, one has not yet come home. Yet one cannot become like this all at once; one must always pass through the stage of deliberately raising awareness-illumination. |
| 要觉照、觉照、再觉照，把它照熟了，就像人在空气中，忘记了还有空气。“如入芝兰之室，久闻不知其香”，浑化相忘了。 |
Be aware and illuminate, again and again; illuminate until it becomes thoroughly familiar. It is like a person in the air who forgets that there is air. “It is like entering a room of fragrant orchids: after smelling their scent for a long time, one no longer notices it.” One becomes wholly assimilated and forgets it. |
| 像诸佛一样“随缘不变、不变随缘”；像诸佛一样，“寂而恒照、照而恒寂”，这就是等同诸佛。“等同诸佛，方是果也”，这样才算得上证果。我们开始用功的时候，就要知道本性是什么。 |
Like all Buddhas, “remain unchanged while according with conditions, and accord with conditions while remaining unchanged”; like all Buddhas, “be still yet ever illuminating, and illuminate yet ever still.” This is to be equal to all Buddhas. “Only when one is equal to all Buddhas is this the fruition”: only then does one count as having realized fruition. When we begin to apply ourselves, we must know what our intrinsic nature is. |
| 知道本性之后，要时常观心、时常觉照。这样作功夫，就能证成佛果。若不觉照、不作功夫，怎么证果呢？一步登天是不可能的，生下来就成佛的人是没有的。因为他的无明还在，总是着相。 |
After knowing our intrinsic nature, we must constantly observe the mind and maintain awareness-illumination. By practicing in this way, we can realize Buddhahood. If we neither maintain awareness-illumination nor practice, how can we realize fruition? It is impossible to ascend to heaven in a single step; no one is born a Buddha. For ignorance still remains, and one is always attached to characteristics. |
| 婴儿一有知觉，就知道身体要紧，他也是私心蛮重的。他有东西，也不肯给你，你如果拿他的东西，他就哭闹。这都是无明之故啊！所以，要证成道果，就须从开正知见起步。 |
As soon as an infant has awareness, it knows that its body is important; it, too, has strong selfishness. If it has something, it will not give it to you; if you take it, it cries and fusses. This is all because of ignorance. Therefore, to realize the fruition of the Way, one must begin by opening right understanding and right view. |
| 第一步，“啪——”，打开本来了，啊！这是我的自性！第二步，时时处处用功保护它。第三步就是证果。你们今天果真能认取自性，再去念佛，必然得大受用。这时念佛跟从前念佛不同了。 |
The first step: “Pa!”—the original nature suddenly opens up. Ah! This is my self-nature! The second step is to apply oneself at all times and in all places to safeguard it. The third step is realization of fruition. If today you can truly recognize your self-nature and then engage in Buddha-recitation, you will certainly receive great benefit. At this point, Buddha-recitation differs from how you practiced it before. |
| 从前念佛不知道“念”是怎么一回事，只知道向西方追求。现在明白了：噢！这声声佛号是念我的自性，使我自心清净。“阿弥陀佛、阿弥陀佛……”，把自心的污秽都扫除掉，把自心的执着、烦恼都连根断除，那你念佛就得真正受用了。所以，开正知见非常重要，“见”为第一。“见”正了，才能得正定，这时修法才算是正行。 |
Previously, when reciting the Buddha’s name, you did not know what “recitation” was; you knew only to seek toward the West. Now you understand: Ah! Each recitation of the Buddha’s name is a recitation of my self-nature, making my own mind pure. “Amitābha Buddha, Amitābha Buddha . . .” Sweep away all the defilement in your own mind; uproot all its attachments and afflictions. Then Buddha-recitation brings genuine benefit. Therefore, opening right understanding and right view is extremely important; view comes first. Only when the view is right can one attain right samādhi, and only then does the practice of the Dharma count as right conduct. |
| 六、修行的必要性 |
VI. The Necessity of Practice |
| “无念并非无记（此是无始无明）。” |
“No-thought is not indeterminate blankness (which is beginningless ignorance).” |
| “无念”并不是无记。无记是什么呢？就是像木头、石头一样，一个念头都没有，即所谓“无记空”。无记空就是“灭受想定”，灭掉了“受”和“想”，不接受外界的任何信息，没有任何思想活动了。 |
“No-thought” is not indeterminate blankness. What is indeterminate blankness? It is being like wood or stone, without a single thought—the so-called “blank emptiness of indeterminacy.” This blank emptiness of indeterminacy is the “cessation of feeling and perception”: feeling and perception are extinguished, one receives no information whatsoever from the external world, and all mental activity has ceased. |
| 无记空是“无始无明”，不是好东西，不要把它当成好东西看。有的人追求这个东西、崇拜这个东西。 |
Blank emptiness of indeterminacy is “beginningless ignorance.” It is not a good thing, so do not regard it as one. Some people pursue it and worship it. |
| 哎哟！某某功夫好，他能入定一个星期不动；嗨！某某功夫更好，他一个月都没动；哎呀！某某已经坐三年啦！这些都是无记空，饶你能入定八万四千劫，充其量也不过是“非想非非想处定”，那还是世间禅定，还在六道轮回里，并没有解脱。 |
“Oh my, so-and-so’s practice is excellent—he can enter samādhi and remain unmoving for a week!” “Why, so-and-so’s practice is even better—he has not moved for an entire month!” “Goodness, so-and-so has already been sitting for three years!” These are all blank emptiness of indeterminacy. Even if you could enter samādhi for eighty-four thousand kalpas, at most you would attain the samādhi of the sphere of neither perception nor non-perception. That is still worldly dhyāna, still within the cycle of rebirth in the six realms; it is not liberation. |
| 成佛是修成活佛，活活泼泼地起灵活妙用，并不是死坐在那里不动。死坐在那里不动有什么用处呢？ |
To become a Buddha is to become a living Buddha, lively and active in manifesting flexible, wondrous functioning. It is not to sit there motionlessly like a corpse. What use is it to sit there motionlessly like a corpse? |
| 唐朝的玄奘法师到印度取经，走到喜玛拉雅山一带，发现山上有紫云结盖，知道山里一定有人修道。于是，大家就去寻找。山上原来有个洞，年深日久，树倒下草生起，山洞被掩没了。 |
During the Tang dynasty, Dharma Master Xuanzang traveled to India to seek the scriptures. When he reached the region of the Himalayas, he saw purple clouds forming a canopy over a mountain and knew that someone must be cultivating the Way in its mountains. So everyone went searching. |
| 找啊、找啊，突然有人发现像有个洞，就在那里试着挖挖看。挖进去，果然是个洞，有一个人坐在里面。玄奘的弟子说，这人死掉了，你看他冷冰冰的，只剩下皮包的骨头架子了。 |
There had originally been a cave in the mountain, but after many years trees had fallen and grass had grown, concealing it. They searched and searched. Suddenly, someone noticed what seemed to be a cave and tried digging there. They dug in and found that it was indeed a cave, with a person sitting inside. Xuanzang’s disciples said, “This person is dead. Look—he is cold as ice, with only skin wrapped around a skeletal frame.” |
| 玄奘法师摸摸他的胸口还有点热，这就说明他没死，第八识还没有走。第八识是“暖寿识”，胸口还有点暖气，说明他还有寿命在。玄奘法师敲敲引罄，这道者出定了。道者睁开眼一看：啊！佛来了，来给我说法啦。 |
Dharma Master Xuanzang felt his chest and found it still slightly warm. This showed that he was not dead: his eighth consciousness had not yet departed. The eighth consciousness is the consciousness of warmth and life-span; the slight warmth in his chest showed that his life-span remained. Dharma Master Xuanzang struck a qing chime, and the practitioner emerged from samādhi. Opening his eyes, he saw Xuanzang and exclaimed, “Ah! The Buddha has come to teach me the Dharma!” |
| 他坐在这里就是等释迦佛出世为他说法，所以一见玄奘法师，以为是释迦佛来接引他、来度脱他。玄奘法师说：我不是释迦佛，释迦佛已经圆寂多年了。 |
He had sat there waiting for Śākyamuni Buddha to appear in the world and teach him the Dharma. Thus, on seeing Dharma Master Xuanzang, he thought Śākyamuni Buddha had come to guide and liberate him. Dharma Master Xuanzang said, “I am not Śākyamuni Buddha. Śākyamuni Buddha entered parinirvāṇa many years ago.” |
| 释迦佛出世相当于周昭王时期，唐玄奘是唐朝李世民时期，已经过了很长时间了。这个道者哭了：唉！我错过机会了，我在等释迦佛出世来度我，想不到佛已经圆寂了。 |
Śākyamuni Buddha appeared in the world around the time of King Zhao of the Zhou dynasty, whereas Tang Xuanzang lived during the reign of Li Shimin of the Tang dynasty; a very long time had already passed. The practitioner wept: “Alas! I missed the opportunity. I was waiting for Śākyamuni Buddha to appear in the world and liberate me, never imagining that the Buddha had already entered parinirvāṇa.” |
| 玄奘法师说：你不要哭，释迦佛的佛法还在，我就是到佛国求取真经的，将来回震旦大振佛法。 |
Dharma Master Xuanzang said, “Do not weep. Śākyamuni Buddha’s Dharma is still here. I am going to the Buddha-land to obtain the true scriptures, and in the future I will return to Zhendan and greatly revitalize the Buddhadharma.” |
| 你这身体没有用了，坐了一千多年了（他入定是一千多年，不是三年、五年）不能用了，再换一个身体吧！你赶快到震旦投胎，待你长大，我也该回来了。你要到高楼大院琉璃瓦的地方去投胎，小地方不要去。 |
“This body of yours is no longer of use. You have sat for more than a thousand years in meditation (he had entered samādhi for more than a thousand years, not merely three or five years), and it can no longer be used. Change to another body. Quickly go to Zhendan and be reborn there. When you grow up, it will be time for me to return as well. You must be reborn in a place of lofty mansions and glazed-tile roofs; do not go to a small place.” |
| 这道者就投胎去了，投到尉迟恭家里，成了小王子（尉迟恭的侄子）。这道者一入定就是一千多年，他功夫应该是很好的吧。不行！这种灭受想定没有用，这是搬石头压草，石去草生，反而更甚。 |
The practitioner then went to be reborn, entering the household of Yuchi Gong and becoming a young prince (Yuchi Gong’s nephew). Once this practitioner entered samādhi, he remained there for more than a thousand years. His practice must have been quite good, must it not? No! This cessation of feeling and perception is of no use. It is like moving a stone onto grass: once the stone is removed, the grass grows again, even more vigorously. |
| 他长大以后，着相、淫乱，闯下大祸，被打入太庙，要杀他的头了。尉迟恭是功臣，他家是封王的，要杀王子，就先打入太庙。但是，如果出家做和尚，就可以不杀头，他只好出家做和尚了。 |
After he grew up, he became attached to appearances and indulged in sexual misconduct. He caused a great calamity and was imprisoned in the Imperial Ancestral Temple, where he was to be beheaded. Yuchi Gong was a meritorious official, and his family had been enfeoffed as princes. When a prince was to be executed, he was first imprisoned in the Imperial Ancestral Temple. But if he became a monastic, he could avoid execution, so he had no choice but to become a monk. |
| 但是，女人、乐队、好吃好玩的，他还要带着，这些东西拉了三大车。人们讽刺他为“三车和尚”。后来，玄奘法师点醒他的前生，他幡然醒悟，“三车”都不要了。他就是玄奘的大弟子窥基法师，后来成就很高，是法相宗第二代传人。 |
Yet he still wanted to take women, musicians, fine food, and amusements with him. These things filled three large carts. People mockingly called him the “Three-Cart Monk.” Later, Dharma Master Xuanzang awakened him to his previous life, and he suddenly came to his senses, abandoning all “three carts.” He was Dharma Master Kuiji, Xuanzang’s foremost disciple. He later attained a high degree of realization and became the second patriarch of the Dharma Characteristics School. |
| 所以，我们要活泼泼地作功夫，死坐在那里没用处，真定是对境不惑。无论什么事情发生，我的心都不乱；什么女色来到面前，我的心都不动；再多的财宝也不能使我动心。这才是真定。 |
Therefore, we must practice with lively responsiveness. Sitting there rigidly and lifelessly is of no use. True samādhi is not being deluded when encountering circumstances. No matter what happens, my mind does not become disturbed; whatever woman may appear before me, my mind does not stir; no amount of treasure can move my mind. This is true samādhi. |
| 假若对境心动，再压下去，还不是真定，还有生灭心在啊！初果罗汉为什么还会七生天上、七生人间呢？就是因为他还有生灭心。念头来了，立即警觉，马上就灭掉，这也是生灭心啊，有生灭就要七返人天！我们作功夫，要作真正的功夫，时时处处保护真心不失。无念并不是无记，弄明白这一点，非常重要。 |
If the mind stirs upon encountering circumstances and one then suppresses it, that is still not true samādhi; the mind of arising and ceasing remains. Why does a first-fruit arhat still undergo seven births in heaven and seven births among humans? It is because the mind of arising and ceasing still remains. When a thought comes, one immediately becomes alert and at once extinguishes it—this too is a mind of arising and ceasing. Where there is arising and ceasing, one must return seven times to the human and heavenly realms. In our practice, we must do genuine work, protecting the true mind at all times and in all places so that it is not lost. No-thought does not mean blankness or indeterminate consciousness. It is extremely important to understand this clearly. |
| “更别于外凡。” |
“Further, it differs from ordinary people outside the path.” |
| 更和外道、凡夫不同。心外求法，就是外道。外道也讲究无念，但他那无念是死的。凡夫所修的气功，没有离开执着，他也讲无念。他的无念更不是真正的无念。 |
It differs further from non-Buddhists and ordinary beings. Seeking the Dharma outside the mind is the non-Buddhist path. Non-Buddhists also value no-thought, but their no-thought is lifeless. The qigong cultivated by ordinary people has not departed from attachment, though they too speak of no-thought. Their no-thought is even less genuine no-thought. |
| 他执着在气上，这个气到什么地方了，一会到百会、一会到丹田、一会又到涌泉，大周天、小周天等等，这些东西能算无念吗？所以，我们所讲的无念，不同于外道、凡夫的无念，与他们那些功夫毫不相干。 |
They are attached to qi: now it goes to the baihui point, then to the dantian, then again to the yongquan point; there are the great and small circulations, and so forth. Can such things be called no-thought? Therefore, the no-thought of which we speak differs from the no-thought of non-Buddhists and ordinary beings and has nothing whatever to do with their practices. |
| “由不觉而始觉，始觉即同本觉生出之子光明，而合母光明也。” |
“From non-awareness comes initial awakening. Initial awakening is the child light born from fundamental awakening, and it merges with the mother light.” |
| 我们大家做功夫都是“由不觉而始觉”，以前不觉悟，通过入道修行，开始觉悟了。我现在给大家讲法，就是希望大家开始觉悟。始觉发出的慧光，“即同本觉生出之子光明”，本觉就是我们的佛性。 |
All of us practice by proceeding “from non-awareness to initial awakening.” Formerly we were not awakened; through entering the Way and cultivating practice, we begin to awaken. I am now teaching the Dharma in the hope that you will begin to awaken. The light of wisdom emitted by initial awakening “is the child light born from fundamental awakening.” Fundamental awakening is our buddha-nature. |
| 本觉是“母光明”，始觉为“子光明”，子光明是母光明所生，就像是母亲生出儿子一样。“而合母光明也”，就是始觉合于本觉。子母相合就成道了，子母不相合就不能成道。 |
Fundamental awakening is the “mother light,” while initial awakening is the “child light.” The child light is born of the mother light, just as a mother gives birth to a child. “And it merges with the mother light” means that initial awakening merges with fundamental awakening. When child and mother unite, one realizes the Way; when they do not unite, one cannot realize the Way. |
| 要时时刻刻观照，不要着外境，这是始觉合于本觉的过程。始觉和本觉融为一体，就是子母相合。比如，我们修心中心法，第四印就是“如来母印”。母能生子，子母相合，从而证成大道。 |
One must contemplate continually and not become attached to external circumstances. This is the process by which initial awakening merges with fundamental awakening. When initial awakening and fundamental awakening merge into one, child and mother unite. For example, in cultivating the Heart-of-Heart Dharma, the fourth mudrā is the “Tathāgata Mother Mudrā.” The mother can give birth to the child; when child and mother unite, one thereby realizes the great Way. |
| 净土宗也是这样讲：“十方如来怜念众生，如母忆子，若子逃逝，虽忆何为？子若忆母，如母忆时，母子历生，不相违远。”这段话是大势至菩萨讲的。我们念佛的时候，佛就是母，我们是子，佛总是时时刻刻接引我们。 |
The Pure Land school teaches likewise: “The Tathāgatas of the ten directions cherish sentient beings as a mother remembers her child. If the child flees, what use is the mother’s remembrance? But if the child remembers the mother just as the mother remembers the child, then throughout life after life mother and child will not be separated by any distance.” These were the words of Mahāsthāmaprāpta Bodhisattva. When we engage in Buddha-recitation, the Buddha is the mother and we are the children. The Buddha is always guiding us at every moment. |
| 假如儿子忆念母亲，就像母亲忆念儿子一样，那么，子母相合，成道就很快。三藏十二部经，都是同一鼻孔出气。要把这个总纲抓住，真正领会了，则三藏十二部经都能通达。若没有抓住总纲，断章取义，就会支离破碎，无所适从。所以，要时时刻刻见到本性，这最要紧。 |
If the child remembers the mother just as the mother remembers the child, then mother and child unite, and realization of the Way comes swiftly. The Tripiṭaka and twelve divisions of the teachings all issue from the same source. One must grasp this central guiding principle. If one truly understands it, one can penetrate the Tripiṭaka and twelve divisions of the teachings. If one does not grasp this central guiding principle and instead takes passages out of context, everything becomes fragmented and one will not know where to turn. Therefore, seeing one’s true nature at all times is most essential. |
| “虽立见宗，亦非不修所能证。” |
“Though the school of direct seeing is established, realization is still impossible without cultivation.” |
| 虽然我们确立了“见宗”，有了正确的知见，明明白白地知道本性是怎么一回事，知道用这本性来修行才能成道。但是，这并不是不要修行。不修道，能证道吗？不能啊！故云“亦非不修所能证”，也并不是说不修行就能证道的。 |
Although we have established the school of direct seeing, possess correct understanding, and clearly know what intrinsic nature is, knowing that only cultivation based on this intrinsic nature enables one to realize the Way, this does not mean that cultivation is unnecessary. Can one realize the Way without practicing it? No. Thus it is said, “realization is still impossible without cultivation”; this does not mean that one can realize the Way without cultivation. |
| “金沙具金质，但未即成金。必须炼冶工夫也。” |
“Gold-bearing sand possesses the nature of gold, but it is not yet gold itself. It must undergo the work of smelting and refining.” |
| 金沙，含有黄金的沙子，也就是含金的矿藏。“金沙具金质”，从本质上讲，金沙里面含有黄金，具有黄金的质地。“但未即成金”，虽然含金，但它还不完全是纯粹的黄金，还有沙子等杂质掺和在里面。 |
Gold-bearing sand is sand containing gold—that is, a gold-bearing mineral deposit. “Gold-bearing sand possesses the nature of gold” means that, in essence, it contains gold and has the quality of gold. “But it is not yet gold itself” means that although it contains gold, it is not yet wholly pure gold; it is still mixed with impurities such as sand. |
| “必须炼冶工夫也”，必须要一个冶炼的过程，把沙子等杂质去掉，才能够成为纯金。 |
“It must undergo the work of smelting and refining” means that it must undergo a process of smelting and refining to remove impurities such as sand before it can become pure gold. |
| 比喻一切众生（金沙）虽然都有如来智慧德相，都具足佛性（具金质），但还有无明在，还有妄想执着，并不是果地佛啊！换句话说，众生虽具佛性，但还不是佛（但未即成金）。 |
By analogy, although all sentient beings, like gold-bearing sand, possess the wisdom and virtuous characteristics of the Tathāgata and fully possess buddha-nature, like possessing the nature of gold, they still have ignorance, deluded thoughts, and attachments. They are not Buddhas at the fruition stage. In other words, although sentient beings possess buddha-nature, they are not yet Buddhas, just as gold-bearing sand is not yet gold itself. |
| 必须要一个修行的过程（必须炼冶工夫也），豁然打破无明，进而除尽妄想执着，才能成佛。这段话是以冶炼金矿为喻，意在强调修行的重要。怎么修呢？看取下文。 |
They must undergo a process of cultivation—the work of smelting and refining—suddenly breaking through ignorance and then completely removing deluded thoughts and attachments before they can become Buddhas. This passage uses the refining of gold ore as an analogy to emphasize the importance of cultivation. How should one cultivate? Read on. |
| 七、三修门 |
VII. The Three Gates of Cultivation |
| “三修门：身修，离诸作为，如世间无益之事及其他出世之行法等，唯安闲宽坦令身安住。” |
“The three gates of cultivation: bodily cultivation means abandoning all activities, such as worldly affairs that bring no benefit and other supramundane practices, and simply remaining at ease and unencumbered, allowing the body to abide in tranquility.” |
| 三修门，指的是身修、口修、意修。密宗讲究三密加持，是指身、口、意。三修门也是指身、口、意。第一就是“身修”，是建立在我们这个血肉之躯——身体上的修持方法。 |
The three gates of cultivation refer to bodily cultivation, verbal cultivation, and mental cultivation. Esoteric Buddhism emphasizes the empowerment of the three mysteries, namely body, speech, and mind. The three gates of cultivation likewise refer to body, speech, and mind. First is “bodily cultivation,” a method of cultivation founded on this body of flesh and blood. |
| “离诸作为”，就是要远离种种作为，“如世间无益之事”，这个世界上没有益处的事情，比如搓麻将，这事没有益处，把宝贵的光阴都唐丧了、浪费了。 |
“Abandoning all activities” means staying away from all kinds of activities. “Such as worldly affairs that bring no benefit” refers to things in this world that are of no benefit—for example, playing mahjong. It brings no benefit and squanders, wastes, precious time. |
| 诸位当中喜欢搓麻将的可能不算太少，还会以“三缺一”为借口，天天四合一，大战几回。这样不行！无益之事不能做。不做世间无益之事，这本身就是修行——身修。 |
Perhaps quite a few among you enjoy playing mahjong. You may even use “one person short of four” as an excuse, gathering four people together every day for several rounds of play. This will not do. One must not engage in unbeneficial activities. Not doing unbeneficial worldly things is itself cultivation—bodily cultivation. |
| “及其他出世之行法等”，出世修行的方法很多，如果今天修这个，明天修那个，也不行。要一门深入，受持一个法，一直修到底。今天听张三说这个法好，就修这个法；明天听李四说那个法好，又去修那个法。 |
“And other supramundane practices” means that there are many methods of supramundane cultivation, but it will not do to practice one today and another tomorrow. One must go deeply into a single gate, uphold one Dharma method, and cultivate it through to the end. Today one hears Zhang San say that this method is good and practices it; tomorrow one hears Li Si say that another method is good and goes off to practice that one. |
| 这样朝三暮四，虽然所修的都是出世之妙法，也不会有效果，因为你心不专一，不能与妙法相应。何况，有很多法是无益之法。比如，念一个咒，可以在刀上钻个洞，这就是无益之法，于解脱无益。你一看能在刀上钻个洞，高兴了，好，我就修这个法。修这个有什么用处？ |
In this way, changing from one thing to another, even though the practices are all wondrous supramundane dharmas, one will gain no result, because the mind is not single-minded and cannot accord with the wondrous Dharma. Moreover, many methods are unbeneficial. For example, there is a mantra by which one can bore a hole through a knife. This is an unbeneficial method, of no benefit for liberation. Seeing that one can bore a hole through a knife, one becomes delighted: “Good, I will practice this method.” What use is practicing it? |
| 我曾听一位和尚讲过他自己出家的因缘：未出家前他是个打拳的，跟他的娘舅练拳、学剑。有一天，他在四川边界看到两个西藏小喇嘛抽鸦片。 |
I once heard a monk speak of the circumstances that led him to leave home. Before becoming a monastic, he practiced martial arts, learning boxing and swordsmanship from his maternal uncle. One day, at the border of Sichuan, he saw two young Tibetan lamas smoking opium. |
| 他看不惯，就去干涉：“哎！你们是出家人，怎么抽起鸦片来了？”小喇嘛说：“别看我们抽鸦片，我们有法术的。”他问：“你们有什么法术？”小喇嘛看他带着刀，便说：“用你带的刀砍我，我一念咒你就砍不动。 |
He could not stand the sight and intervened: “Hey! You are monastics—how can you smoke opium?” The young lamas said, “Do not judge us merely because we smoke opium; we have magical abilities.” He asked, “What magical abilities do you have?” Seeing that he carried a knife, the young lama said, “Strike me with the knife you carry. Once I recite a mantra, you will be unable to cut me.” |
| ”他听了感到很新奇，忙问：“真有这个法？”小喇嘛答：“当然有，不信就试试看。不过，你先等我把鸦片抽好。”一会儿，抽好了，“来，我念咒，你砍。”其实他不敢真砍，这把刀很锋利，把手砍断就不好收场了。 |
Hearing this, he found it very strange and quickly asked, “Is there really such a method?” The young lama replied, “Of course. If you do not believe it, try it. But first wait until I have finished smoking my opium.” After a while, he had finished smoking. “Come, I will recite the mantra, and you strike.” In fact, the man did not dare truly to cut him. The knife was very sharp, and if he severed the lama’s hand, it would be difficult to deal with the consequences. |
| 他用刀背砍，！刀弹了起来。“哎哟，你怎么把我的刀弹起来了？”小喇嘛说：“你就是用刀刃砍，我也不怕。”“真不怕？”“当然不怕。”，“砍断了，我不管！”“不用你管，你砍好了。 |
He struck with the back of the knife, and the knife sprang back. “Oh! How did you make my knife bounce back?” The young lama said, “I would not be afraid even if you struck with the blade.” “You really are not afraid?” “Of course not.” “If it is cut off, I will not take responsibility!” “You need not take responsibility. Just strike.” |
| ”这一次他是真用刀刃砍的，！刀又被弹了起来。他服了，心想：佛法真不错，比我练的这功夫还要好。他就是以这个因缘学佛法的。其实这是无益之法，学了没有用处。 |
This time he truly struck with the blade, and the knife again sprang back. He was convinced and thought, “The Buddhadharma is truly remarkable—better even than the martial arts I practice.” This was the circumstance through which he began studying the Buddhadharma. Yet this was actually an unbeneficial method; there is no use in learning it.” |
| “唯安闲宽坦令身安住。”只有安安闲闲、宽宽坦坦地令身安住，没有任何挂碍，不是紧张忙碌。《心经》云：“无挂碍故，无有恐怖，远离颠倒梦想，究竟涅槃。”有挂碍就会恐怖、就会颠倒梦想。 |
“Simply abide with the body at ease and open.” This means allowing the body to abide in ease and openness, without any hindrance—not tense or busily occupied. The Heart Sūtra says: “Because there is no hindrance, there is no fear. Far removed from inverted deluded thoughts, one ultimately attains nirvāṇa.” Where there is hindrance, there will be fear and inverted deluded thoughts. |
| 无挂碍，心空空的，胸怀就宽阔平坦。所以“君子坦荡荡，小人常戚戚”。小人患得患失，经常戚戚然不可终日；君子胸怀坦荡、安闲自在。诸位注意，安闲宽坦令身安住，就是身修。假如心里总是患得患失的，那就不相应了。 |
Without hindrance, the mind is empty, and one’s heart becomes open and level. Thus, “The noble person is open and at ease; the petty person is ever anxious.” Petty people are always calculating gains and losses, continually anxious and unable to get through the day; noble people are broad-minded, open, at ease, and free. Please note: allowing the body to abide in ease and openness is cultivation of the body. If one is constantly calculating gains and losses inwardly, then one is not in accord with this. |
| 安安闲闲、宽宽坦坦，令身安住，心里没烦恼，没有牵挂，总是心平气和、轻松愉快，身体就会好，病也不大生了。这样住在世间，才可以用功修法。这是身修。 |
When one is at ease and open, allowing the body to abide, the mind is free of afflictions and concerns, always calm, peaceful, relaxed, and joyful. Then the body will be healthy, and illness will seldom arise. Only by abiding in the world in this way can one apply oneself to cultivating the Dharma. This is cultivation of the body. |
| “语修，无益之世间语及咒诵均止，安静如谷。” |
“Cultivation of speech: cease all useless worldly talk and mantra recitation; be quiet as a valley.” |
| 三修门的第二门就是语修，是言谈话语方面的修持。 |
The second of the three gates of cultivation is cultivation of speech: cultivation in the sphere of speaking and conversation. |
| 说笑话、奉承某人、贬抑某事等等，这些世间的闲话都是于修解脱道没有益的，都是无益之世间语。就某人某事争论是非长短，更是戏论。藏密的黑教里，有好多咒语并非修解脱道，都是治人的，那就是无益之咒诵。 |
Telling jokes, flattering someone, disparaging some matter, and so forth—such idle worldly talk is of no benefit to the path of liberation; it is all useless worldly speech. Arguing over the rights and wrongs or merits and faults of particular people and matters is even more frivolous discourse. In the Black Teaching of Tibetan Esoteric Buddhism, there are many mantras that are not for cultivating the path of liberation but for controlling others; these are useless mantra recitations. |
| 这些东西都不要去说它、不要去念它。“无益之世间语及咒诵均止”，我们学佛法、修解脱道，必须一门深入，其它东西都不要去瞎弄。世间无益的话不要讲，无益的咒语、课诵也不要去念。 |
Do not speak of or recite such things. “All useless worldly talk and mantra recitation should cease.” As we study the Buddhadharma and cultivate the path of liberation, we must enter deeply through one gate; we should not blindly meddle with other things. Do not speak useless worldly words, nor recite useless mantras or liturgical services. |
| 我们要做到“三少”：要心中事少，口中语少，腹中食少。人有个坏毛病，事情做完了，一有空闲，就张三、李四、王二麻子说个不停。修解脱道，那样是不行的。 |
We should achieve the “three reductions”: few concerns in the mind, few words in the mouth, and little food in the stomach. People have a bad habit: once they have finished their work and have a little free time, they chatter endlessly about Zhang San, Li Si, and Wang Ermazi. That will not do for cultivating the path of liberation. |
| 你默默不语，不是挺好的吗？“安静如谷”，话不要多说，心里安安静静的，就像空幽幽的山谷一样。“幽谷回声话晚烟”，你有问题问我，我就详详细细地、不厌其烦答复你；没问题时并不去思考分别，心里放教空荡荡的——“太虚饮光消契阔”。 |
Is it not perfectly good to remain quietly silent? “Quiet as a valley” means not speaking too much, while inwardly remaining calm and quiet, like a secluded empty valley. “In the deep valley, echoes speak amid the evening mist.” If you have a question and ask me, I will answer you in full detail and without weariness; but when there is no question, I do not engage in discriminating thought. I simply leave the mind open and empty—“The great void drinks in light and dissolves all estrangement.” |
| “意修，离戏论思量、比对心想，即观想作意亦止。（恰恰用心时，恰恰无心用）” |
“Cultivation of mind: leave behind frivolous theorizing, calculation, and comparative thoughts; even intentional visualization should cease. (Precisely when mind is applied, there is precisely no mind to apply.)” |
| 三修门的第三门就是意修，是思想意识方面的修持。 |
The third of the three gates of cultivation is cultivation of mind: cultivation in the sphere of thought and consciousness. |
| 心里装着成套的与解脱道无关的空理论放不下，有什么用啊？分析它、推论它，是“戏论”；思念它、评价它，是“思量”。应该“离戏论思量、比对心想”，心里空空净净，远离戏论思量，还要远离比对心想。 |
What use is there in clinging inwardly to a whole set of empty theories unrelated to the path of liberation? Analyzing and inferring them is “frivolous theorizing”; pondering and evaluating them is “calculation.” One should “leave behind frivolous theorizing, calculation, and comparative thoughts.” Let the mind be empty and pure, far removed from frivolous theorizing and calculation, and further removed from comparative thoughts. |
| 样样东西都拿来对比一下，比较什么呢？到底是我好，还是你好；是我长，还是你长。这种居心是不平等的，正是妄想分别，这种“比对心想”更要远离。 |
One compares everything—but what is there to compare? Am I better, or are you better? Am I superior, or are you superior? Such intentions lack equanimity; they are precisely deluded discriminatory thoughts. These “comparative thoughts” must all the more be left behind. |
| “即观想作意亦止”。观想是修行的方法，我们在前面已提到过。想个什么东西，还是有作为之修。比如“观想念佛”，想阿弥陀佛在我头顶上，观我自己就是阿弥陀佛。观想都是作意的，即有所作为地鼓动思想意识。 |
“Even intentional visualization should cease.” Visualization is a method of practice, as we mentioned earlier. To imagine some object is still contrived cultivation. For example, in “visualized Buddha-remembrance,” one imagines Amitābha Buddha above one’s head and contemplates oneself as Amitābha Buddha. All visualization is intentional activity: it deliberately sets thought and consciousness in motion. |
| 连这种观想、这种作意也要停止。只要好好观照就行了，念头一起就看见，看见后不睬它，不跟它跑。观想是渐次法，观想成功之后，还要再用功把观成的相破掉，才能见到本性。 |
Even this visualization and intentional activity must cease. It is enough simply to contemplate well: the moment a thought arises, see it; once it is seen, do not attend to it or follow it. Visualization is a gradual method. After visualization has succeeded, one must further apply oneself to dissolve the image that has been formed; only then can one see one’s true nature. |
| 我师父（王骧陆上师）对此有个比喻：比如身上生了一大片疮，用药来医治，于是，疮口收敛、收敛、再收敛，最后敛成一个小口，乃至敛成一个点。其他地方都平复了，只剩下这一个点，比喻观想成功了。 |
My teacher, Master Wang Xianglu, offered an analogy for this. Suppose a large area of sores breaks out on the body and medicine is used to treat them. The sores then draw together, draw together, and draw together again, until finally they contract into a small opening, and eventually into a single point. Everywhere else has healed, and only this one point remains. This illustrates successful visualization. |
| 但这一个点也是个疮啊！若不除去，以后还会复发的。所以进一步要把观成的相破掉，这样才可以一劳永逸，才算是真的证入法身。相不破，本性不能显现。所以说观想法要多跨一道门坎。 |
Yet this one point is still a sore! If it is not removed, it will recur later. Therefore, one must go a step further and dissolve the image formed through visualization. Only then can one settle the matter once and for all, and only then does one truly realize the dharmakāya. If the image is not dissolved, true nature cannot manifest. Thus, the method of visualization requires crossing one additional threshold. |
| 凡是有相密部都须多跨一道门坎，最后都要把相破掉。相怎么破？还须进一步做功夫，把这相观大，大、大……大到无边无际，相就没有了。反过来，把它观小，小、小……小到什么都没有。 |
All form-based esoteric practice requires crossing one additional threshold: in the end, the image must be dissolved. How is it dissolved? One must further apply oneself, visualizing the image as large—larger, larger, until it becomes boundless and infinite; then the image disappears. Conversely, visualize it as small—smaller, smaller, until nothing at all remains. |
| 一个是放大，一个是缩小，就这样把它破掉。相破掉后，就见到了本性，但多跨一道门坎。大手印是最直接的大乘心地法门，不要这些过程。所以，说“即观想作意亦止”。大手印不走这条路，不跨这一道道门坎。念一起就看见，看见后不睬它，保护真心就是了。 |
One method enlarges it, the other reduces it; in this way the image is dissolved. Once the image has been dissolved, one sees true nature—but only after crossing one additional threshold. Mahāmudrā is the most direct Mahāyāna Mind-Ground Dharma Gate and does not require these processes. Hence it says, “Even intentional visualization should cease.” Mahāmudrā does not follow this path or cross these successive thresholds. The moment a thought arises, see it; once it is seen, do not attend to it. Simply safeguard the true mind. |
| 括号里这句话是从懒融禅师的偈子里摘出来的，以对“意修”作个注解。懒融禅师的偈子很好，大家都喜欢引用，大多引用四句：“恰恰用心时，恰恰无心用；无心恰恰用，常用恰恰无”。 |
The sentence in parentheses is taken from a verse by Chan Master Niutou Farong, also known as Lanrong, and serves as an annotation to “cultivation of mind.” Chan Master Niutou Farong’s verse is excellent, and everyone likes to quote it. Most quote these four lines: “Precisely when mind is applied, there is precisely no mind to apply; when no mind is precisely applied, constant application is precisely absent.” |
| 完整的偈子是八句：“恰恰用心时，恰恰无心用。曲谈名相劳，直说无繁重；无心恰恰用，常用恰恰无。今说无心处，不与有心殊。”做功夫正在用心时，却不见有念可起，就是“恰恰用心时，恰恰无心用”。 |
The complete verse has eight lines: “Precisely when mind is applied, there is precisely no mind to apply. To discuss names and characteristics in roundabout ways is laborious; to speak directly entails no cumbersome burden. When no mind is precisely applied, constant application is precisely absent. Now, in speaking of the place of no mind, it is no different from mind.” When one is applying oneself in practice, yet finds no thought arising, this is “Precisely when mind is applied, there is precisely no mind to apply.” |
| 拐弯抹角大谈佛教名相，劳心费力；直指心源，不说余话，便没有那么繁琐、那么沉重。这就是“曲谈名相劳，直说无繁重”。 |
To discourse in roundabout ways on Buddhist names and characteristics is tiring and laborious; to point directly to the source of mind and say nothing superfluous is neither so cumbersome nor so burdensome. This is: “To discuss names and characteristics in roundabout ways is laborious; to speak directly entails no cumbersome burden.” |
| 大道无形、真心无相，虽然无形无相，却时时处处都在起作用；事事物物虽然都是它的妙用，觅它本身却又了不可得。这就是“无心恰恰用，常用恰恰无”。如今我们直接指出这个“无心”，直接说它，便又和“有心”没有什么不同，即“今说无心处，不与有心殊”。 |
The great Way is formless, and the true mind is without characteristics. Though formless and without characteristics, it functions everywhere and at all times. Although all things and events are its wondrous functioning, when one seeks its very substance, it cannot be found at all. This is: “When no mind is precisely applied, constant application is precisely absent.” Now that we directly point out and speak of this “no mind,” it is no different from “mind”: “In speaking of the place of no mind, it is no different from mind.” |
| 八、立证无上正觉道 |
VIII. Immediately Realizing the Path of Unsurpassed Perfect Awakening |
| “自顶至足，空如竹筒。心等虚空，超绝一切分别，离沉、掉、无记，而令等、持、惺、寂。灵明无取舍执着，住于本妙明净体性中，即大手印定。” |
“From the crown of the head to the soles of the feet, be empty as a bamboo tube. Let the mind be equal to empty space, transcending all discrimination; leave behind dullness, agitation, and indeterminate blankness, and bring forth equanimity, sustained concentration, lucidity, and quiescence. With spiritual clarity free from grasping, rejecting, and attachment, abide in the originally wondrous, luminous, and pure essential nature. This is Mahāmudrā samādhi.” |
| “自顶至足，空如竹筒”，就是从头顶到脚下，空空地像一个竹筒，整个身心空无一物，没有一样东西。你看那竹筒，把它放到水上，就顺水漂流，随弯就折，无论高高低低、沉沉浮浮，它都不管。一个浪头把它打下去，它马上又浮起来了，随缘沉浮。修行成就的人，就是这样，“随缘放旷任沉浮，化作春泥群芳护。” |
“From the crown of the head to the soles of the feet, be empty as a bamboo tube” means that from the top of the head to beneath the feet, one is empty like a bamboo tube: the entire body and mind contain not a single thing. Consider a bamboo tube: place it on water and it drifts with the current; when it bends, it bends with it. Whether high or low, sinking or floating, it does not concern itself. If a wave strikes it down, it immediately rises again, sinking and floating with conditions. A person accomplished in practice is like this: “Freely adapting to conditions, let oneself sink or float at will; transformed into spring mud, one protects the multitude of blossoms.” |
| “心等虚空，超绝一切分别”，胸怀要像虚空一样辽阔，不分美丑，什么都可以容纳。虚空当中什么东西都有，高楼大厦砌起来，虚空没说容不下。你把房子拆了，虚空也没宽敞；你把房子扩大，虚空也不狭窄。 |
“Let the mind be equal to empty space, transcending all discrimination” means that one’s heart should be as vast as empty space, making no distinction between beauty and ugliness and able to contain everything. Empty space contains all things. When towering buildings are erected, empty space does not say that it cannot contain them. When houses are demolished, empty space does not become any more spacious; when houses are enlarged, empty space does not become cramped. |
| 飞机飞上去，虚空不管；乌云密布、电闪雷鸣，虚空不曾动过声色，它不在乎。我们的真心本来就像虚空一样，不曾动过。现在我们认取真心，就要“心等虚空，超绝一切分别”。无论遇到什么事情，我都无所谓。 |
When airplanes fly overhead, empty space does not concern itself. When dark clouds mass and lightning flashes and thunder roars, empty space has never changed its expression; it does not mind. Our true mind has always been like empty space and has never moved. Now that we recognize the true mind, we must let “the mind be equal to empty space, transcending all discrimination.” Whatever happens, I remain unconcerned. |
| 虚空能容万物，我也能容万物。十方世界在虚空当中，十方世界也在我心中。无所住处涅槃，什么地方都能去，并不局限在一个地方。胸怀像虚空一样的博大，像虚空一样的宽广，像虚空一样的无住，像虚空一样的无著。 |
Empty space can contain all things, and so can I. The worlds of the ten directions are within empty space, and the worlds of the ten directions are also within my mind. Nirvāṇa is non-abiding; one can go anywhere and is not confined to a single place. Let the heart be as vast as empty space, as broad as empty space, as non-abiding as empty space, and as unattached as empty space. |
| 虚空中并非无物，却毫无挂碍。“超绝一切分别”，就是把一切分别取舍的思想都超越断绝了。分别取舍都是妄念，是妄念都要绝断。 |
Empty space is not without things, yet it has no hindrance at all. To “transcend all discrimination” is to go beyond and cut off every thought of discrimination, grasping, and rejection. Discrimination, grasping, and rejection are all deluded thoughts; all deluded thoughts must be cut off. |
| “离沉、掉、无记，而令等、持、惺、寂”，离就是离开。沉，是昏沉、打瞌睡。“懒牛上路睡事多”，就像那懒牛，不上路睡事倒不来，一上路就瞌睡起来了。有的人不打坐还好，一打坐就昏沉，呼、呼地睡。 |
“Leave behind dullness, agitation, and indeterminate blankness, and bring forth equanimity, sustained concentration, lucidity, and quiescence.” To leave behind means to depart from them. Dullness means torpor and drowsiness. “When the lazy ox takes to the road, it has many sleepy affairs”: like a lazy ox, it does not become sleepy when it is off the road, but once it sets out, it begins to doze. Some people are fine when they are not sitting in meditation, but once they sit, they become drowsy and sleep with a loud snore. |
| 掉是掉举、妄念多。坐在那里七上八下地打妄想。这样做功夫绝对不行。我们要做到不昏沉、不掉举，但也不能落入无记。无记就是连正念也没有了，像块木头、石头，这样也不行。要了了分明，正念昭昭。我们常说观心、观心，要观住它，不能落入无记，正念还是要有的。 |
Agitation means restlessness and an abundance of deluded thoughts. One sits there with thoughts rising and falling chaotically. It is absolutely impossible to practice effectively in this way. We must avoid dullness and agitation, but we must also not fall into indeterminate blankness. Indeterminate blankness means that even right mindfulness is absent, as if one were a piece of wood or stone; that will not do either. One must be clearly aware, with right mindfulness bright and present. We often speak of contemplating the mind, contemplating the mind: one must keep it under contemplation and not fall into indeterminate blankness. Right mindfulness must still be present. |
| 等即平等、持即均持，惺惺就是观、就是慧，寂寂就是止、就是定。所谓“定慧等持”，就是寂寂和惺惺均等，没有偏高或偏低。不是惺惺多些、寂寂少些，或者寂寂多些、惺惺少些，而是等量、均持。既是了了分明，又是寂然不动；既是寂然不动，又是了了分明。定和慧一体，定中有慧，慧中有定。只有一体，才可能等持。 |
“Equal” means balanced, and “maintain” means to sustain evenly. Alert clarity is contemplation; it is wisdom. Quiescence is cessation; it is samādhi. What is called “equally maintaining samādhi and wisdom” means that quiescence and alert clarity are balanced, with neither higher nor lower. It is not that alert clarity is greater and quiescence less, or that quiescence is greater and alert clarity less; they are equal in measure and maintained evenly. It is both clearly discerning and serenely unmoving; it is both serenely unmoving and clearly discerning. Samādhi and wisdom are one entity: within samādhi there is wisdom, and within wisdom there is samādhi. Only because they are one entity can they be maintained equally. |
| “灵明无取舍执着”，真心灵明：即灵光独耀、迥脱根尘，灵光寂照、了了分明，没有取、没有舍，更没有执着，灵活明利，如水上擒葫芦，左擒左转，右擒右转，总是擒不到它。前面将它比喻为“空如竹筒”，竹筒和葫芦一样，漂在水上灵明无比，擒不到它。要没有取舍、没有执着，才能灵明。取、舍和执着都要彻底放下。 |
“Spiritually luminous, without grasping, rejecting, or attachment.” The true mind is spiritually luminous: its numinous light shines alone, far transcending the sense faculties and their objects; its numinous light illumines in quiescence, clearly and distinctly. There is no grasping, no rejecting, and still less any attachment. It is nimble and lucid, like trying to catch a gourd floating on water: catch it on the left and it turns left; catch it on the right and it turns right; one can never catch hold of it. Earlier, it was compared to “empty like a bamboo tube.” Like a gourd, a bamboo tube floating on water is incomparably nimble and luminous, and cannot be grasped. Only when there is no grasping, rejecting, or attachment can there be spiritual luminosity. Grasping, rejecting, and attachment must all be completely let go. |
| “住于本妙明净体性中，即大手印定”，在什么地方安住啊？在“本妙明净体性”中安住。真心本来妙用无边，本来光明无量，本来清净无染，这是真心的体性。在真心本体上安住，正是“无所住”。 |
“Abiding in the inherently wondrous, luminous, and pure essence is the samādhi of Mahāmudrā.” Where does one abide? One abides in the “inherently wondrous, luminous, and pure essence.” The true mind is inherently boundless in wondrous functioning, inherently immeasurable in luminosity, and inherently pure and undefiled. This is the essence of the true mind. To abide in the true mind’s original essence is precisely “non-abiding.” |
| 因为真心本体没有形相，无相怎么住啊？“无所住”而住，“即大手印定”。现在人们常谈大手印，什么是大手印？真心本体就是大手印。诸位明确了没有？不要再问大手印怎么结印啊？是左手、右手？真心本体就是大手印。妙用无边、光明无量、清净无染，无所住而住，就是大手印定。 |
Because the true mind’s original essence has no form or appearance, how can one abide in what is formless? One abides without abiding—this is the samādhi of Mahāmudrā. Nowadays people often speak of Mahāmudrā. What is Mahāmudrā? The true mind’s original essence is Mahāmudrā. Have you all understood clearly? Do not ask again how Mahāmudrā forms a mudrā—whether it is with the left hand or the right hand. The true mind’s original essence is Mahāmudrā. Boundless in wondrous functioning, immeasurable in luminosity, pure and undefiled: abiding without abiding is the samādhi of Mahāmudrā. |
| “常如此修，忽于刹那间，如暗室灯燃，光明开朗。” |
“Practice constantly in this way, and then, suddenly in an instant, it will be as though a lamp were lit in a dark room: light fills the space.” |
| 刚才讲的是身、口、意三修门。“常如此修”，常常这样修，就会突然猛着精彩。“忽于刹那间，如暗室灯燃，光明开朗”，刹那之间，就像黑暗的房间里突然亮起了灯，心光发露，豁然开朗。 |
What I have just explained are the three gates of cultivation through body, speech, and mind. “Practice constantly in this way”: if you practice in this way continually, you will suddenly come alive in a marvelous manner. “Suddenly in an instant, it will be as though a lamp were lit in a dark room: light fills the space.” In an instant, it is as though a lamp suddenly lights up in a dark room. The mind’s intrinsic luminosity reveals itself, and everything becomes brilliantly clear. |
| 这是怎么回事？这是开悟了、桶底脱落了、打开本来了。这是打开了一大光明藏，心光朗照乾坤，十方世界都在你心中圆。不到这个地步，纵有悟处，也只能算是“心开一线”。只有一线光明，还不能算数。 |
What is this? This is awakening: the bottom drops out of the bucket, and one’s original nature opens forth. A great treasury of luminosity has opened; the mind’s light shines brightly throughout heaven and earth, and the worlds of the ten directions are complete within your mind. Before reaching this point, even if there is some awakening, it can only be called “a crack opening in the mind.” With only a single ray of light, it does not yet count. |
| 到了这个地步，就像大爆炸，“轰隆”一声，虚空粉碎、大地平沉，人、我、世界，统统消陨无余。这种情况什么时候来呢？不得而知，时节因缘到了，“啪”地一下就脱开了。没有一定的场所，不一定在什么地方。 |
When one reaches this point, it is like a great explosion: with a “boom,” empty space shatters, the great earth sinks away, and person, self, and world all vanish without remainder. When will this happen? One cannot know. When the time and conditions arrive, it suddenly breaks free with a “snap.” There is no fixed place; it need not happen anywhere in particular. |
| 一定在家里面吗？一定在打坐的时间吗？都不一定！有时候是在路上，有时候是在公共场所，有时候是在睡梦当中，它都可能显现。功夫成熟了，时节因缘到了，它自然显现，这叫做“水到渠成”。 |
Must it happen at home? Must it happen while sitting in meditation? Not necessarily. Sometimes it happens on the road, sometimes in a public place, and sometimes in dreams. It may manifest in any of these situations. When practice has matured and the time and conditions have arrived, it manifests naturally. This is called “when the water arrives, the channel is formed.” |
| 流水涌了进来，渠道自然成功。若没有水，渠道就不算成功。你只要常常这样做功夫，时节因缘一到，忽然之间它就来了。这个“忽然”非常重要，不是指定哪个时候。 |
When water flows in, the channel naturally comes to completion. Without water, the channel cannot be said to be complete. You need only continue practicing in this way; when the time and conditions arrive, it will suddenly come. This “suddenly” is extremely important: it does not mean some specified time. |
| 如果有一个时候，你们就有等待心了，不可“将心待悟”啊！不能等待开悟，一有等待心就坏了，它就永远不来，永远不得开悟了。 |
If there were a specified time, you would develop a mind of waiting. You must not “wait for awakening with the mind.” You cannot wait for awakening. As soon as a waiting mind arises, things go wrong: it will never come, and you will never attain awakening. |
| 我们修心中心法的人，要注意了：不要记座数！不要念叨我已坐了几百座，还差多少就满千座了。不要记啦，赶快放下，记次数是不行的，这是等待心，要不得！脱开的景像是忽然之间爆发的，作功夫成熟了，自然会爆发。 |
Those of us who practice the Heart-of-Heart Dharma must take note: do not count your sessions! Do not keep saying, “I have already sat several hundred sessions; how many more until I reach a thousand?” Do not count them. Quickly let this go. Counting the number of times will not do; this is a waiting mind, and it is unacceptable. The experience of breaking free erupts suddenly. When practice has matured, it will naturally erupt. |
| 不要有等待心，还是努力地修吧！一听到我说“轰隆”一声，你们不要认为就像听到打雷的声音。不是的，只是有这么一个意境，你觉得“轰隆”一声，别人是听不到的。最重要的是好好做功夫。做功夫，它自然会来；不做功夫，它就不会来。你期待它，等着它，有了这个等待心，它也不会来。 |
Do not have a waiting mind; simply practice diligently. When you hear me say “boom,” do not think it is like hearing thunder. It is not. It is only a kind of inner experience: you feel a “boom,” but others cannot hear it. The most important thing is to practice well. If you practice, it will naturally come; if you do not practice, it will not come. If you anticipate it and wait for it, with this waiting mind, it will not come either. |
| “涅槃自性，俱生本觉之智光，全体毕现。立证无上正觉道。” |
“The self-nature of nirvāṇa and the wisdom-light of innate original awakening manifest in their entirety. One immediately realizes the path of unsurpassed right awakening.” |
| “涅槃自性”是什么呢？就是本来不生不灭的自性。 |
What is “the self-nature of nirvāṇa”? It is the self-nature that is originally neither arising nor ceasing. |
| “俱生本觉之智光”。俱生，与我们的生命同时生起。本觉，本来就觉，不是某个时候才开始觉。俱生本觉之智光，就是自心本具、本来就有的智慧光明。 |
“The wisdom-light of innate original awakening.” Innate means arising simultaneously with our life. Original awakening means being awakened from the very beginning; it does not begin to awaken only at some particular time. The wisdom-light of innate original awakening is the luminous wisdom inherently possessed by one’s own mind, present from the very beginning. |
| “全体毕现”，完完全全的、丝毫无隐的显现出来了，也就是亲自证见。现在，我讲你听，你是从耳朵听进去的，是从耳门所入。“从门入者，不是家珍”，要自己证到这个地步，“啪”地一下，打开本来，亲证一回，那才算数。 |
“Manifest in their entirety” means that they manifest completely, without the slightest concealment; that is, one sees and realizes them directly. Now, when I speak and you listen, the teaching enters through your ears, through the gate of the ear faculty. “What enters through a gate is not a family treasure.” You must realize this point for yourself. With a “snap,” your original nature opens forth, and you directly realize it for yourself once—only then does it count. |
| “立证无上正觉道”，立即证到了至高无上的正觉大道——无上正等正觉。这时候你就会知道：说生死、讲涅槃，什么彻底不彻底、究竟不究竟……统统是戏论！这时候你就可以现身说法，于有缘众生，“皆令入无余涅槃而灭度之”。 |
“One immediately realizes the path of unsurpassed right awakening”: one immediately realizes the supreme path of right awakening—unsurpassed complete, perfect awakening. At this time, you will know that talk of birth and death, discussion of nirvāṇa, whether something is thorough or not, ultimate or not—all of it is mere empty elaboration! At this time, you can manifest in person to teach the Dharma and, for sentient beings with whom you have affinity, “cause them all to enter nirvāṇa without remainder and thereby liberate them.” |
| 诸位！用功吧！努力前进吧！努力用功！努力前进！ |
All of you! Apply yourselves! Press forward diligently! Practice diligently! Press forward diligently! |
