Writings of Master Yuanyin | 1994-12-09 | Download | AI assisted translation
| 观世音菩萨于《楞严经》耳根圆通章中对我们说：“初于闻中，入流亡所。所入既寂，动静二相，了然不生，如是渐增。闻所闻尽，尽闻不住；觉所觉空，空觉极圆；空所空灭，生灭既灭，寂灭现前。忽然超越，世出世间，十方圆明，获二殊胜……”。 | In the chapter on perfect penetration through the ear faculty in the Śūraṅgama Sūtra, Avalokiteśvara Bodhisattva tells us: “At first, I entered the stream of hearing and lost the object. Once the object entered was stilled, the two characteristics of movement and stillness clearly no longer arose. Thus I gradually advanced. When hearing and its object were exhausted, I did not abide in that exhaustion. When awareness and its object became empty, the emptiness of awareness reached utmost perfection. When the object of emptiness was extinguished, arising and ceasing having ceased, quiescent extinction appeared before me. Suddenly I transcended the worldly and supramundane, and the ten directions became perfectly bright. I attained two extraordinary excellences . . .” |
|---|---|
| 我们修法用观世音菩萨耳根圆照，返闻闻自性的方法来做功夫最易得力。因为我们娑婆世界的众生，耳根在六根中最灵敏、最锐利。用之修行，故极易成就。 | When we practice, it is easiest to gain benefit by using Avalokiteśvara Bodhisattva’s method of perfect illumination through the ear faculty—turning hearing back to hear one’s intrinsic nature. This is because, among the six sense faculties, the ear faculty of sentient beings in our Sahā world is the most acute and keen. Therefore, using it for practice makes attainment especially easy. |
| 我们在修法时要一切放下，集中心力倾听自己心念咒的无声之声，要一字一字听得分明，才能把整个身心——六根（眼、耳、鼻、舌、身、意）全都摄牢而不起妄念，从而证入三昧，打开本来，亲见佛性。 | When practicing, we must let go of everything and concentrate the power of the mind on listening to the soundless sound of the mantra recited in the mind. We must hear each syllable clearly. Only then can we firmly gather in the whole body and mind—the six sense faculties of eye, ear, nose, tongue, body, and mind—so that deluded thoughts do not arise. In this way, we enter samādhi, open up our original nature, and directly see Buddha-nature. |
| 我们修心中心密法，就是把大势至菩萨和观世音菩萨两位菩萨的用功法门合起来进行的。大势至菩萨教导我们念佛时说：念佛须“都摄六根，净念相继”。 | In practicing the Heart-of-Heart Dharma, we combine the methods of practice of Mahāsthāmaprāpta Bodhisattva and Avalokiteśvara Bodhisattva. When Mahāsthāmaprāpta Bodhisattva teaches us Buddha-recitation, he says that we must “gather in the six sense faculties and maintain uninterrupted pure mindfulness.” |
| 我们现在用观世音菩萨所选择的六根中最利的耳根，统摄其他五根的方法来绵密持咒，也就是照大势至菩萨所说“都摄六根，净念相继”的教导法修行。这样就把两大菩萨的用功方法合为一体来进行了，故最易成就。现在让我们来对照一下观世音菩萨是怎么用功观照成就的。他说： | We now use the keenest of the six sense faculties chosen by Avalokiteśvara Bodhisattva, the ear faculty, to gather in the other five faculties through continuous and seamless mantra recitation. This is precisely to practice according to Mahāsthāmaprāpta Bodhisattva’s instruction: “Gather in the six sense faculties and maintain uninterrupted pure mindfulness.” Thus, the methods of practice of these two great bodhisattvas are combined into one, making attainment especially easy. Let us now compare this with how Avalokiteśvara Bodhisattva practiced contemplation and attained realization. He says: |
| “初于闻中，入流亡所”，观世音菩萨最初用功夫是用耳根返观自己能闻声音的闻性。而我们持咒时心念耳闻也是同样的返观自性。 | “At first, I entered the stream of hearing and lost the object.” Avalokiteśvara Bodhisattva’s initial practice was to use the ear faculty to turn back and contemplate the intrinsic nature that hears sounds. Likewise, when we recite a mantra, mentally reciting it and hearing it with the ear is also a turning back to contemplate our intrinsic nature. |
| 当我们持咒时，静听每个咒文的字音，就把整个身心置于闻性之流了，将身心放于能闻的法性当中去，就是“入流”。 | When we recite a mantra and quietly listen to the sound of each syllable, we place our entire body and mind within the stream of the hearing-nature. To place body and mind within the dharmatā that can hear sounds is to “enter the stream.” |
| “入流”有几种解法，其中一种讲法是一个耳朵听进去，从另一个耳朵出来，意指入进去就流掉，不停在心里面，照字义上解也讲得通。另一种说法是入流就是“逆流”，意指声音来了不顺声音流浪，不跟声音跑，这也讲得好。 | There are several explanations of “entering the stream.” One explanation says that sound enters through one ear and leaves through the other, meaning that once it enters, it flows away and does not remain in the mind. This is also plausible according to the literal meaning of the words. Another explanation says that entering the stream means “going against the stream”: when sounds arise, one does not drift along with their current or follow after them. This too is well said. |
| （初初的入流方法是不跟声音跑）。正确的解释“入流”应该是将整个身心置于闻性之流——置于能闻声音的法性当中去。“亡所”就是外面的客观环境（如声音）就全都消融了，能做到“入流亡所”，身心就定下来啦，不为外界环境干扰了。所以做功夫第一步要做到心念耳闻，才能抓住妄念不随之流浪，才能入定。观世音菩萨接下来讲： | (The initial method of entering the stream is not to follow sounds.) The correct explanation of “entering the stream” is to place one’s entire body and mind within the stream of the hearing-nature—that is, within the dharmatā that can hear sounds. “Losing the object” means that the external objective environment, such as sounds, entirely dissolves. When one can “enter the stream and lose the object,” body and mind settle into stability and are no longer disturbed by external circumstances. Therefore, the first step in practice is to recite mentally and hear with the ear. Only then can one hold fast to deluded thoughts without drifting after them and enter samādhi. Avalokiteśvara Bodhisattva next says: |
| “所入既寂，动静二相，了然不生”，就是我们做功夫做到能念之心停息了，妄念不动，咒语念不出来，要勉强提也提不出来。这时候就不要再提咒语了。“所入既寂”就是我们的妄心寂然不动了。 | “Once the object entered was stilled, the two characteristics of movement and stillness clearly no longer arose.” This means that, as we practice, the mind that recites comes to rest; deluded thoughts cease moving, and the mantra can no longer be recited. Even if we try to arouse it forcibly, we cannot do so. At this point, we should no longer raise the mantra. “Once the object entered was stilled” means that our deluded mind has become silently motionless. |
| 念头停止不妄动，那就没有什么动静二相了。动静二相是相对而有的，既没有什么动、乱，故也没有静寂了。“了然不生”者，虽然没有动静二相，但是，不是如木石一般的没有知觉，而是了然不生。 | When thoughts stop and no longer move delusively, there are no longer the two characteristics of movement and stillness. Movement and stillness exist only in relation to each other. Since there is no movement or disturbance, there is no stillness or quiescence either. “Clearly no longer arose” means that, although the two characteristics of movement and stillness are absent, this is not an absence of awareness like wood or stone; rather, they clearly no longer arise. |
| 我们用功处于定中时咒语就不必再提，只静静地看着它，看这一念不生、寂静而了然的是谁？此时动静二相虽然了然不生，但是还没有化空，还有不生的一念在。再进一步，观世音菩萨告诉我们： | When we are practicing in samādhi, there is no need to raise the mantra again. Simply observe quietly: Who is this that is without a single thought, tranquil and yet clearly aware? At this point, although the two characteristics of movement and stillness clearly no longer arise, they have not yet dissolved into emptiness; there still remains a thought of non-arising. Going a step further, Avalokiteśvara Bodhisattva tells us: |
| “如是渐增，闻所闻尽”，这时候功夫已做到能闻与所闻统统没有了，处于寂静的禅定中非常快乐，非常轻安宁静，非世间乐事可与媲美。但不能停留在此乐境中，一有留住就不能前进见不到本性了。我们做功夫到这地步，往往发一点小神通，便沾沾自喜，以为到了家，哪知还相差甚远，所以观世音菩萨接下来说： | “Thus I gradually advanced. When hearing and its object were exhausted.” At this point, one’s practice has reached the stage where both the hearer and the heard have entirely disappeared. One abides in tranquil dhyāna, feeling great joy, ease, and serenity, beyond comparison with any worldly pleasure. Yet one must not remain in this state of bliss. Once one clings to it, one cannot advance and will not see one’s intrinsic nature. When our practice reaches this point, we often develop a small spiritual power and become smug, imagining that we have arrived home. We do not realize how far away we still are. Therefore, Avalokiteśvara Bodhisattva next says: |
| “尽闻不住，觉所觉空”，假如此时我们放大光明，或见佛菩萨现身，乃至其他许多的神妙境界，都不可动心，都不能理睬他，一有住着，非但不能见性，还有着魔的危险。 | “When hearing and its object were exhausted, I did not abide in that exhaustion. When awareness and its object became empty.” Suppose at this time a great light shines forth, or Buddhas or bodhisattvas appear, or many other wondrous states arise. We must not let the mind be moved or pay them any heed. Once there is attachment, not only will we fail to see our intrinsic nature, but we also risk falling prey to demons. |
| 假如出现什么恶境界或鬼魔现前也不要惊怖，这些现象都是虚妄相并非实有。一者可能是业障幻现，二者或许是护法神考验你，看你幻境当前动不动心。总之，这都是假相，不要怕，也不要理他就无事了。 | If some adverse state appears, or ghosts or demons manifest before us, we should not be frightened. These phenomena are all illusory appearances and are not real. First, they may be illusory manifestations of karmic obstacles. Second, they may be Dharma-protecting deities testing us to see whether our minds are moved when illusory states appear before us. In short, these are all false appearances. Do not fear them, and do not heed them; then nothing will happen. |
| “尽闻不住，觉所觉空”简单地说，就是当能闻与所闻净尽而深入禅定得某些乐受或小神通时都不能住在这里面而裹足不前。要一点境界都不住——不论什么善境界恶境界都不住，将其化空。 | Simply put, “when hearing and its object were exhausted, I did not abide in that exhaustion; when awareness and its object became empty” means that, when the hearer and the heard have been completely exhausted and one enters deep dhyāna, experiencing certain blissful feelings or minor spiritual powers, one must not abide there and come to a halt. One must abide in no state whatsoever—whether favorable or adverse—but dissolve them all into emptiness. |
| 更进一步将“尽闻不住”之觉也化空，才能将能觉之心与所觉之境完全空掉。因为能觉与所觉还是相对的妄觉，不空掉它是不能见性的。但妄觉化空还有空在，空仍是幻影，而且有能空与所空相对的幻觉，这就是无始无明，也须照破它。所以观世音菩萨进一步说： | Going still further, one must also dissolve into emptiness the awareness of “not abiding in the exhaustion of hearing.” Only then can the mind that is aware and the object that is known be completely emptied. For the aware and the known are still mutually opposed, deluded awareness; unless they are emptied, one cannot see one’s intrinsic nature. Yet when deluded awareness is emptied, emptiness still remains. Emptiness too is an illusion, and there is still the illusory duality of that which empties and that which is emptied. This is beginningless ignorance, which must likewise be seen through. Therefore Avalokiteśvara Bodhisattva further says: |
| “空觉极圆，空所空灭”，就是能空所空——相对的幻妄都消灭了，达到一丝不挂，一法不立，净裸裸、赤洒洒的境界，才能彻见真心。 | “The emptiness of awareness reached utmost perfection; when the object of emptiness was extinguished.” This means that both that which empties and that which is emptied—the relative and illusory—are extinguished. Only upon reaching a state that is utterly bare, without establishing a single dharma, utterly pure and naked, can one thoroughly see the true mind. |
| 我们修法修到极处，忽然能念之心与所念之咒或者能观之心与所观之境一时脱落，这是好消息到来的时刻。 | When our practice reaches its utmost point, and suddenly the mind that recites and the mantra recited, or the mind that contemplates and the object contemplated, simultaneously fall away, this is the moment when good news arrives. |
| 此时乃千钧一发之机亟须猛着精彩，看这无心可心，了了分明的是谁？还是自己本来面目否？稍一停机伫思，即被它影子所惑；如当机立断一把擒来，即亲证本性矣。 | At this critical moment, one must urgently exert one’s utmost energy and observe: Who is this that is without a mind to be called mind, yet clearly and distinctly aware? Is it still one’s own Original Face? If one pauses even slightly to deliberate, one will be deluded by its shadow. But if one seizes it decisively at the crucial moment, one directly realizes one’s intrinsic nature. |
| 但修道人往往错认空顶好，一点都没有最安静，住在空上，不思前进。殊不知这是一条岔路，一着空就落于“无记”——死在那里就完了。禅宗呵斥住空的行人为“黑山背后鬼窟里，冷水泡石头。”这种人是永远不会见性的；所以空也须消灭掉，进一步才能达到—— | Yet practitioners often mistakenly regard emptiness as supremely good: there is not the slightest thing at all, and it is most tranquil. They abide in emptiness and do not consider advancing further. They do not realize that this is a side road. Once they become attached to emptiness, they fall into “indeterminate neutrality”—they die there, and that is the end of it. The Chan school rebukes practitioners who abide in emptiness as being “sitting behind a dark mountain, in a ghost cave, soaking stones in cold water.” Such people will never see their intrinsic nature. Therefore, emptiness too must be extinguished. Only by advancing further can one reach— |
| “生灭既灭，寂灭现前”的境界，才能见到本性。所谓“生灭”是指一切事、一切物、一切相、一切念头，因为这些都是有生灭的。 | the state in which “arising and ceasing having ceased, quiescent extinction appears before one,” and thereby see one’s intrinsic nature. “Arising and ceasing” refers to all phenomena, all things, all appearances, and all thoughts, for these all arise and cease. |
| 这些生灭的东西都消尽、外加空也消殒了，那不生不灭、不动不摇、不来不去、不增不减的佛性才能现前，这才是真证见本性。我们修法修到能所双亡——能念之心、所念之咒一时脱落，内而身心、外而世界一起消殒，虚空也粉碎时，就豁然开朗亲证本性了。 | When all these things that arise and cease have been entirely exhausted, and even emptiness has perished, then Buddha-nature—which neither arises nor ceases, neither moves nor wavers, neither comes nor goes, neither increases nor decreases—can appear before one. Only this is truly realizing and seeing one’s intrinsic nature. When our practice reaches the point where subject and object both fall away—when the mind that recites and the mantra recited simultaneously fall away, when internally body and mind and externally the world perish together, and even empty space is shattered—then we suddenly awaken and directly realize our intrinsic nature. |
| 那么证见本性后是否就完全到家了呢？也没有，因我们多生历劫的积习深重，非上上根人不能一悟就彻的，尚须历境练心，消尽妄习，才能挥发神通，圆证佛果。得有个“理属顿悟，事则渐修”的过程，所以还要做绵密保任功夫，除尽妄习，才能大放光明，朗照十方，证到观世音菩萨所证的“十方圆明”的胜果。 | Does realizing and seeing one’s intrinsic nature mean that one has completely arrived home? Not yet. Because the habitual tendencies accumulated over countless lives and kalpas are deeply rooted, only those of the very highest capacity can awaken once and penetrate thoroughly. One must still temper the mind through circumstances and eliminate all deluded habits before spiritual powers can freely manifest and Buddhahood be fully realized. There must be a process in which “awakening in principle is sudden, but cultivation in phenomena is gradual.” Therefore, one must still engage in the practice of continuous and seamless safeguarding realization, eliminating all deluded habits. Only then can one radiate great light, brightly illuminate the ten directions, and attain the excellent fruition of the “perfect brightness of the ten directions” realized by Avalokiteśvara Bodhisattva. |
