| 2018-06-23 | Download | AI assisted translation
| 一、六字大明咒修法 | I. Practice of the Great Six-Syllable Mantra |
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| 我们人的一生中，常有病苦缠身，或有忧郁愁闷，难以自拔自慰，有人甚至会出现各种恐怖、错乱，这全是由于心不安宁的缘故。 | In the course of life, we are often beset by illness and suffering, or by depression and melancholy from which it is difficult to free or console ourselves. Some may even experience various terrors and states of confusion. All this is due to the mind’s lack of peace. |
| 只要心安宁，心定就能生慧，慧开之后，再来察视世上一切成败、利钝、是非、得失、富贵贫贱、生死来去，都属空幻，若能进一步作空观，则一切恼怒不生，前因后果了了分明，思想不偏，人的一切愁苦就自然消除，病痛也会自然缓解以致痊愈。 | So long as the mind is peaceful, meditative stability can give rise to wisdom. Once wisdom has opened, one may examine all the world’s success and failure, sharpness and dullness, right and wrong, gain and loss, wealth and poverty, birth and death, coming and going, and see that they are all empty illusions. If one further contemplates emptiness, anger and vexation will no longer arise; causes and effects, past and future, will be clearly understood; one’s thoughts will not be biased; and all human sorrow and suffering will naturally dissolve. Illness and pain will likewise naturally be relieved and may even be cured. |
| 以上关键全在一个“心”字，本法即是一个修心的方法，是观世音大士救苦救难的妙法，修此法的人，心有寄托，可以去病，可以得定力增智慧，有用于社会，有益于人类，对于学佛者，可以通佛法、明心性，了脱未来生死轮回，种无量福田，可以帮助人满足往生西方极乐世界的心愿。 | The key to all this lies in the single word “mind.” This Dharma is a method for cultivating the mind, a wondrous practice by which the Great Being Avalokiteśvara relieves suffering and rescues beings from distress. Those who practice it have something upon which their minds may rely; it can dispel illness, enable them to attain meditative stability and increase wisdom, make them useful to society, and benefit humanity. For Buddhist practitioners, it can lead to an understanding of the Buddhadharma and of their own mind and nature, liberation from the cycle of birth and death in future lives, and the planting of boundless fields of merit. It can also help fulfill one’s aspiration for rebirth in the Western Land of Ultimate Bliss. |
| 此法已传无数人，今特再明白开示，以利有志之士，使未发心者，得以发心，已发心者，得以精进，已精进者，得以修证；至于有病之人，仗观音大慈大悲之力，可以勿药而愈，其病已深邃寿缘有限者，亦可早种福田，使其离恶 | This Dharma has already been transmitted to countless people. I now set it forth clearly once again for the benefit of those with aspiration: so that those who have not yet aroused the resolve may do so, those who have aroused it may advance diligently, and those already diligent may cultivate and realize it. As for those who are ill, through the power of Avalokiteśvara’s great compassion they may recover without medicine. Even those whose illness is grave and whose remaining lifespan is limited may plant fields of merit early, enabling them to leave behind the suffering of the evil |
| 道之苦，或可挽回万一；对于一些鬼迷邪祟等夙业者亦可以因此解除；还有一些因为修持静坐不得法而病者（如念佛伤气、外道死坐、木定“腹胀”、癫迷等），唯有此法可治。 | realms and perhaps avert disaster, even if only in some measure. Those burdened by past karma involving ghosts, delusive influences, and malevolent spirits may likewise be freed through this practice. It can also treat those who have become ill because they practiced seated meditation improperly—for example, those whose Buddha-recitation has injured their vital energy, who engage in the dead sitting of non-Buddhist paths, who fall into rigid absorption with abdominal distension, or who become deranged and confused. |
| 总之，人生百年弹指而过，及早觉悟回头，尚恐不及，借此一航用渡苦海，不独自利兼可度他。 | In sum, a human life of a hundred years passes in the snap of the fingers. Even if one awakens and turns back early, one may still fear that it is too late. Taking this single vessel to cross the sea of suffering, one may not only benefit oneself but also liberate others. |
| （一）咒印功德 | (I) The Merits of the Mantra and Mudrā |
| 咒文：嗡（ong）嘛（ma）呢（ni）叭（bei）咪（mei）吽（hong） | Mantra: Om (ong), ma (ma), ni (ni), bei (bei), mei (mei), hong (hong) |
| 此咒又名最胜观音大士心咒，其利益如下：（1）降魔、（2）治病、（3）免劫、（4）各种成就、（5）去障、（6）登佛位。（即明心见性） | This mantra is also called the Supreme Heart Mantra of the Great Being Avalokiteśvara. Its benefits are as follows: (1) subduing demons; (2) curing illness; (3) avoiding calamities; (4) attaining various accomplishments; (5) removing obstacles; and (6) ascending to the Buddha stage—that is, realizing the mind and seeing one’s true nature. |
| 此咒即是观世音菩萨微妙本心，观音菩萨自己就是持此咒而成佛的，名叫正法明如来。近几千年正法明如来化身来到娑婆世界，帮助释迦牟尼世尊救度众生，他慈爱如母，接引众生，离苦得乐。 | This mantra is the subtle fundamental mind of Avalokiteśvara Bodhisattva. Avalokiteśvara Bodhisattva attained Buddhahood through maintaining this very mantra and is known as the Tathāgata of the Brightness of the True Dharma. In recent millennia, the Tathāgata of the Brightness of the True Dharma has manifested in the Sahā world to assist the World-Honored One Śākyamuni in liberating sentient beings. With a love like that of a mother, he guides sentient beings and enables them to leave suffering and attain happiness. |
| 表像为四臂观音，有无量化身，如绿度母、白伞盖、准提母、不空绢索等，咒也有无数无量，统可称之为大悲咒，无一不是由大悲如意轮中而出。此咒又为一切咒之心，所以又叫大悲心咒，为大乘之精纯，而且只有六个字，便于持诵。持诵此咒之人，没有贫富男女老幼之分，皆可使七代祖先超升解脱，《大乘庄严宝王经》，专明此咒功德。 | His manifest form is Four-Armed Avalokiteśvara, and he has innumerable emanations, such as Green Tārā, White Parasol, Cundī, and Amoghapāśa. There are also countless mantras, all of which may collectively be called the Great Compassion Mantra; not one fails to emerge from the wish-fulfilling wheel of great compassion. This mantra is also the heart of all mantras and is therefore called the Heart Mantra of Great Compassion. It is the pure essence of the Mahāyāna, and because it has only six syllables, it is easy to recite. Those who recite this mantra, regardless of wealth or poverty, gender, age, or youth, may enable seven generations of ancestors to ascend and attain liberation. The Mahāyāna Ornament of the Precious King Sūtra specifically explains the merits of this mantra. |
| 此咒在西藏只传六字咒音，不轻传手印，藏音读为“嗡马呢叭美吽”；蒙古读为“嗡吗呢呗特麦吽”，诺那大师又于“吽”下加一个“舍”字，无手印，取其速成就之意；大愚阿阇黎正音为“嗡吗尼呗美吽”，兼取蒙古读音短可速成之长处，同时传大莲华手印，此印即召请菩萨的手印，凡既持咒又结印契者，功力百倍。 | In Tibet, only the pronunciation of the six-syllable mantra is transmitted; its mudrā is not readily transmitted. In Tibetan it is pronounced “Om Mani Peme Hung”; in Mongolian, “Om Mani Beite Mai Hung.” Master Nona further added the syllable “she” after “hung,” without transmitting a mudrā, in order to emphasize swift accomplishment. Acharya Dayu gave the correct pronunciation as “Om Mani Bei Mei Hung,” adopting the advantage of the shorter Mongolian pronunciation for swift accomplishment, while also transmitting the Great Lotus Mudrā. This mudrā is used to invoke the bodhisattva. For those who both maintain the mantra and form the mudrā, its efficacy is increased a hundredfold. |
| 欲得定愈病，尤非手印不可。 | For attaining meditative stability and curing illness, the mudrā is especially indispensable. |
| 六字大明咒的表法，用六字表法即以六道轮回言之，“嗡”表天道，“嘛”表阿修罗道，“呢”表人道，“叭”表畜生道，“咪”表鬼道，“吽”表地狱道，持诵此六字咒即能断轮回，出三界，证圣果。 | The symbolic teaching of the Great Six-Syllable Mantra uses its six syllables to represent the six realms of rebirth: “Om” represents the deva realm; “ma,” the asura realm; “ni,” the human realm; “bei,” the animal realm; “mei,” the ghost realm; and “hung,” the hell realm. By reciting this six-syllable mantra, one can sever cyclic rebirth, leave the three realms, and attain the fruition of sagehood. |
| 以四圣表法，即：“嗡”字由菩萨心发生，初入十信位，由此增进，“嘛”字入十住位，由此增进，“呢”字入十行位，再进，“叭”字入十回向位，“咪”字入十地位，“吽”字入金刚乘到大觉位。所以念此六字咒即能立超十地成无上正等正觉。 | According to the symbolic teaching of the four noble stages: the syllable “Om” arises from the bodhisattva mind and first enters the stage of the ten faiths; advancing from there, the syllable “ma” enters the stage of the ten abodes; advancing from there, the syllable “ni” enters the stage of the ten practices; then “bei” enters the stage of the ten dedications; “mei” enters the stage of the ten bhūmis; and “hung” enters the Vajrayāna and reaches the stage of great awakening. Therefore, reciting this six-syllable mantra can enable one to swiftly transcend the ten bhūmis and attain unsurpassed, complete, perfect awakening. |
| （二）修法仪规 | (II) Procedures for the Practice |
| 先要请师灌顶传法后才可以修。得法后先将咒念熟，然后上座修持。 | One must first request empowerment and transmission of the Dharma from a teacher before practicing. After receiving the Dharma, first become thoroughly familiar with the mantra, then sit down to practice. |
| 上座前：（1）净手，（2）设备一切，（3）礼佛，不必焚香，尤忌好香多烟，坐在床上修为宜，如出门或不便，即行心拜点心香也可。 | Before sitting: (1) wash your hands; (2) prepare everything needed; (3) bow to the Buddha. It is not necessary to burn incense; in particular, avoid fine incense that produces much smoke. It is preferable to practice seated on a bed. If you are away from home or this is inconvenient, you may simply make mental prostrations and light a small amount of incense. |
| 上座有八忌：（1）忌风处坐，（2）忌饱后坐，饭后一个半小时为宜，（3）忌下座即解大小便，必须过十分钟后才可以解，（4）忌贪坐，一时高兴多坐，以后易退转，以每天一座，最多二座，每座一至二小时为宜，（5） | There are eight prohibitions when sitting in practice: (1) do not sit in a drafty place; (2) do not sit immediately after eating; wait an hour and a half after a meal; (3) do not relieve yourself immediately after rising from the seat; wait at least ten minutes; (4) do not be greedy for extended sitting. Do not sit excessively long merely because you are enthusiastic on one occasion, for this may later lead to regression. One session daily is suitable, with two sessions at most, each lasting one to two hours; (5) |
| 忌大声持诵，免伤气，要金刚持（唇动无声，自己听见），（6）忌身体多动，必致腰疼，伸腰要慢，身体不必过于正直，（7）忌求见光见佛，（8）忌有幻象时执取生疑，如闻妙香妙音，生欢喜心等皆可致病。 | do not recite loudly, lest you injure your vital energy. Use vajra recitation: move the lips without making sound, while hearing it yourself; (6) do not move the body excessively, as this will inevitably cause lower-back pain. Stretch slowly, and do not make the body excessively erect; (7) do not seek visions of light or Buddhas; (8) when illusory appearances arise, do not grasp at them or give rise to doubt. Hearing wonderful fragrances or sounds, becoming joyful, and the like can all cause illness. |
| 此法有手印直证无相门，以心灵为主，不必观光观字，与藏密修法不同。 | This Dharma uses a mudrā to directly realize the gate of the formless. It takes the mind as primary; there is no need to visualize light or letters. It differs from Tibetan esoteric practice. |
| 修法三要： | There are three essentials in this practice: |
| 一要在上座时手印不能散开，此是身密，以此戒杀、盗、淫身三恶业。 | First, while sitting in practice, the mudrā must not be released. This is the secrecy of body, and through it one refrains from the three evil bodily deeds of killing, stealing, and sexual misconduct. |
| 二要口持咒勿停，不可说话，为口密，以此戒口四恶业。 | Second, keep reciting the mantra without stopping and do not speak. This is the secrecy of speech, and through it one refrains from the four evil deeds of speech. |
| 三要心空如佛，自己即是四臂观音，观一切众生如醉、病之佛，一醒即愈，同体不二，此是意密，以此戒贪嗔痴的意三恶业。 | Third, let the mind be empty like that of a Buddha. Regard yourself as Four-Armed Avalokiteśvara, and contemplate all sentient beings as Buddhas intoxicated or ill: once they awaken, they are healed. Self and others are of one substance and nondual. This is the secrecy of mind, and through it one refrains from the three evil mental deeds of greed, anger, and ignorance. |
| 此法中戒定慧三法具足，使三业清净。 | In this Dharma, the three practices of precepts, meditative stability, and wisdom are complete, bringing purity to the three karmic activities. |
| 修此法，于平时用功最为切要，时时注意： | In practicing this Dharma, diligent effort in ordinary daily life is especially essential. At all times, pay attention to the following: |
| （1）不许犯杀、盗、淫、妄诸罪业，改除习气，否则纵学法也无益。 | (1) Do not commit such offenses as killing, stealing, sexual misconduct, or false speech. Reform and eliminate habitual tendencies; otherwise, even if you learn the Dharma, it will be of no benefit. |
| （2）不许起贪嗔痴诸邪见，时时求开智慧，处处观空、学习布施。 | (2) Do not give rise to wrong views of greed, anger, and ignorance. Always seek to open wisdom; everywhere contemplate emptiness and learn to practice giving. |
| （3）不许轻慢他法及未修之人，应当平等慈视，不可求神通及名闻利养。 | (3) Do not disparage other dharmas or those who have not practiced. Regard all with equal compassion. Do not seek spiritual powers, fame, reputation, or material gain. |
| （4）常念孝敬观世音菩萨及历代传法大师的慈悲，并尊重自己的佛性，知人人本可成佛，当发救度众生之愿，此便是最大供养。 | (4) Often reflect gratefully upon the compassion of Avalokiteśvara Bodhisattva and of the Dharma-transmitting masters of successive generations. Respect your own Buddha-nature, knowing that everyone is inherently capable of becoming a Buddha. You should make vows to liberate sentient beings; this is the greatest offering. |
| （5）当尽孝悌忠义诸人伦道德，圆满世法，克尽人事，方可成佛。 | (5) Fulfill the human virtues of filial piety, fraternal respect, loyalty, and righteousness. Perfect worldly dharmas and fulfill all human responsibilities; only then can one become a Buddha. |
| （6）修法者应供四臂观音像一尊，若无有观音，其他妙相也可以，如实无力，不供也可，因为有众生处即有佛。 | (6) Practitioners should enshrine an image of Four-Armed Avalokiteśvara. If an image of Avalokiteśvara is unavailable, another excellent image may be used. If one truly lacks the means, it is also permissible not to make an offering, for wherever there are sentient beings, there is Buddha. |
| （7）修时手印要用黄布或其他净布盖上，勿与未修人、儿童结印嬉戏，念咒以音准为要。 | (7) During practice, cover the mudrā with yellow cloth or another clean cloth. Do not make mudrās playfully with uninitiated persons or children. Accurate pronunciation is essential in reciting the mantra. |
| 修时杂念纷起，可能会觉得比平时还多些，此是好的，是进步的表现，不是坏，切勿疑而中止。只要不理，一心顾到咒，自然会心思安谧而心定。不可硬求无念，尤其是初学时，无念便是压迫，久之如同木石，也是一病。应当有念，只是不著不缘，如畅通大道，一切车马行人不是不来往，不是不见不闻，而是不留不住，这才叫作无念。 | When practicing, scattered thoughts may arise in profusion, perhaps seeming even more numerous than usual. This is good; it is a sign of progress, not something bad. Never doubt and stop. So long as you do not attend to them and keep your attention single-mindedly on the mantra, your thoughts will naturally become tranquil and the mind settled. Do not forcefully seek to be without thoughts, especially when first learning. Thoughtlessness then becomes repression; over time, one becomes like wood or stone, which is also an illness. Thoughts may arise; simply do not cling to them or follow their conditions. It is like an open highway: vehicles, horses, and people do not cease coming and going, nor is it that they are neither seen nor heard; rather, they are neither retained nor allowed to abide. This is what is called no-thought. |
| （三）本法去病种种 | (III) The Various Ways This Dharma Dispels Illness |
| 此法本不为治病开设，但心定则气和血旺，百病自可消解。此六字“嗡”字去除一切病，“嘛”字除热病，“呢”字除气病，“叭”字除痰病，“咪”除寒病，“吽”除胆病，从这个角度讲，病者修此也相宜，凡失眠、高血压、脑病、肝胃、心血管、怔忡、麻木以及妇科等诸症都有较显著效果，宜注意以下各方面： | This Dharma was not originally established for treating illness. Yet when the mind is settled, vital energy is harmonious and the blood flourishes, so all illnesses may naturally dissolve. Among these six syllables, “Om” eliminates all illnesses; “ma” eliminates heat disorders; “ni,” disorders of vital energy; “bei,” phlegm disorders; “mei,” cold disorders; and “hung,” gallbladder disorders. From this perspective, it is also suitable for the ill to practice it. It has relatively notable effects for insomnia, high blood pressure, brain disorders, liver and stomach ailments, cardiovascular conditions, palpitations, numbness, gynecological disorders, and other conditions. The following points should be noted: |
| （1）不问何病，总以保养心脏为主，其法可分开源节流二种，不动肝火，安心宁神，气和血旺，是谓开源；思虑少，恼怒不生，则气血不耗，是谓节流。 | (1) Whatever the illness, the primary concern should always be to nourish the heart. This may be divided into two methods: opening the source and reducing expenditure. Do not stir up liver fire; settle the mind and calm the spirit. When vital energy is harmonious and the blood flourishes, this is called opening the source. When one has fewer anxious thoughts and no anger arises, vital energy and blood are not depleted; this is called reducing expenditure. |
| 能开源节流，自然长寿，每日修此法，必可息心平气增长血球，但在坐时如身体感觉不适或老病复发，这是在拔除夙病伏根，有好处，这与发病不同。时间稍长自然会愈。 | If one can open the source and reduce expenditure, one will naturally enjoy longevity. Practicing this Dharma daily will certainly calm the mind, pacify vital energy, and increase blood cells. Yet if, while sitting, the body feels unwell or an old illness recurs, this is the uprooting of the latent roots of past illness and is beneficial; it differs from becoming ill. Given a little time, it will naturally be cured. |
| 切勿生疑而中止，应当发大愿，念曰：“我修此法为解一切夙业，旧病虽来我生欢喜，从此拔根，愿天下一切同病，我皆代受其苦，我如修法有成必普度一切众生，使皆明心成佛，永断诸病苦。”每日上座前发此大愿，切勿忘记。此法以一百天为期，必得奇效，修满千日，必证得三昧定。 | Never give rise to doubt and stop. Instead, make a great vow and recite: “I practice this Dharma to resolve all past karma. Though old illnesses may come, I rejoice; from now on, their roots are uprooted. May I bear the suffering of all in the world who share these illnesses. If I succeed in this practice, may I universally liberate all sentient beings, enabling them all to realize the mind and become Buddhas, forever cutting off every illness and suffering.” Make this great vow daily before sitting in practice, and do not forget it. Practice this Dharma for one hundred days, and extraordinary results will surely be attained. Complete one thousand days of practice, and you will surely realize the samādhi of meditative stability. |
| （2）上座后要忘记自己是病人，不要想著自己的患病处，否则会气血凝聚，病难除去。 | (2) After sitting down to practice, forget that you are an ill person. Do not think of the afflicted part of your body; otherwise, vital energy and blood will congeal there, making the illness difficult to remove. |
| （3）下座后以少气恼为主，忌食葱蒜，忌闻好香，因为此物易于动肝；鱼、肉也宜少食，此物易于动欲，心多思欲与法不相应；平时遇事以忍为贵，想到皆为自己夙业冤报，应当承受，通过修法予以解除，逢凶化吉。 | (3) After each session, the main point is to minimize irritation and anger. Avoid eating scallions and garlic, and avoid smelling strong fragrances, as these can easily stir the liver. Fish and meat should likewise be eaten sparingly, as they can easily arouse desire; when the mind is filled with thoughts of desire, it is not in accord with the Dharma. In daily encounters, value forbearance above all. Reflect that these are all retributions for karmic grievances from one’s past karma, which should be accepted and dispelled through practice, thereby turning misfortune into good fortune. |
| （4）修此法不必择时择地择向，只要一心恭敬即可。妇女可日日修，不要间断。老人修此法更妙，患老年腰腿疼如法修持必可复原，并且无中风怔忡等病，首靠自己虔修之力，再靠菩萨加持之恩，血气自然易于打通。 | (4) In practicing this Dharma, there is no need to select a time, place, or direction; it is sufficient to be wholeheartedly reverent. Women may practice it every day without interruption. It is even more beneficial for elderly people. If those suffering from age-related pain in the waist and legs practice in accordance with the Dharma, they will surely recover; they will also be free of such ailments as stroke and palpitations. First rely on the power of one’s own devout practice, and then on the grace of the bodhisattvas’ blessings; the circulation of blood and qi will naturally become unimpeded. |
| 如法修满一百日后，如家中有病人，可结印念咒一百零八遍或千遍，加入净开水中使病人服下，皆能见效，若病人能自念予以配合，效果更好。 | After practicing in accordance with the Dharma for a full hundred days, if there is an ill person at home, form the mudrā and recite the mantra 108 or 1,000 times, then add it to clean boiled water and have the patient drink it. It will prove effective in every case. If the patient can recite it as well, the result will be even better. |
| 二、修行要诀之（七）示要诀 | II. Essential Instructions for Practice (7): Key Instructions |
| （一）凡夫与佛，本体不二，只是不明因果，故觉在后，觉在果地，并有始终不觉者。只要一觉，即是彼岸，故宜用一字诀曰阿。言心有所起时，此在因地动念，常常先自凛觉，想我今日如是因，将来必得如是果，则恐惧而勿入矣。久久纯熟，不致误入。此阿字即是凛觉，即是照见，即是转，即是空，即是无染，即是净土。 | (I) Ordinary beings and Buddhas are nondual in their fundamental nature. It is only because people do not understand cause and effect that awakening comes later—awakening at the stage of fruition—and some remain unawakened from beginning to end. The moment one awakens, one has reached the other shore. Therefore, one should employ the one-character formula: “Ah.” When something arises in the mind, it is a stirring of thought at the causal stage. One should first become vigilantly aware and reflect: “If I create such a cause today, I will certainly receive such a result in the future.” Then, out of apprehension, one will not enter into it. After a long time, when this becomes thoroughly familiar, one will not mistakenly enter into it. This word ah is vigilant awareness; it is clear seeing; it is turning; it is emptiness; it is freedom from defilement; it is the Pure Land. |
| （二）把此心如在通衢大道，一切形形色色，了了见闻，过而不留，与我无染，此便是佛境。 | (II) Regard this mind as though it were on a great thoroughfare: all manner of forms and appearances are clearly seen and heard, yet they pass without remaining and do not stain me. This is the realm of a Buddha. |
| （三）若有所接，只随缘应付，善恶分明而不起我见，常与自己脾气奋斗。情为我爱，转而疏之；见为我执，解而空之，久久自然自在。 | (III) When encountering anything, simply respond according to conditions. Distinguish clearly between good and evil, yet do not give rise to a view of self. Continually contend with your own temperament. Emotion is self-love: turn from it and keep it at a distance. Views are attachment to self: resolve them and empty them. In time, one will naturally be at ease. |
| （四）辨轻重，言观世间无论千万最大事，都抵不过一个死；千万个死，还抵不过我一修；而千万个修，又抵不过我一觉。觉则心空，此是最上福德，轻重利害，不可比拟。当知众苦只缘不觉，极乐无过明心。 | (IV) Discern what is weighty and what is light. Of all the greatest matters in the world, however many there may be, none outweighs a single death. Yet ten thousand deaths do not outweigh a single practice of mine, and ten thousand practices do not outweigh a single awakening of mine. With awakening, the mind is empty. This is the highest merit and blessing; no comparison can be made between what is weighty and light, beneficial and harmful. Know that all suffering arises solely from non-awakening, and that no bliss surpasses realizing the mind. |
| （五）勿忘记，但有时忘记，或虽不忘记而力不能转，又奈何？曰有二诀：一把未来之恐怖事先一想，二曰持咒，顿然可以觉转。 | (V) Do not forget. But what if one sometimes forgets, or, though one does not forget, lacks the strength to turn? There are two key methods: first, contemplate in advance the frightening events that may occur in the future; second, recite a mantra. Then one can immediately awaken and turn. |
| 诸仁真肯用功者，每日勿忘修法，念念在觉，方是念念在佛。时时修，时时照。每日将此七条看一次，再与人讲一次，一修一照，行之年半，不间断，如不证三昧见实相者，余即为妄为魔，并望回向一切众生，皆得成佛，此便是消灾延寿法。 | Dear friends who truly wish to apply yourselves: do not forget to practice the Dharma every day. When every thought abides in awakening, every thought abides in the Buddha. Practice at all times; illuminate at all times. Each day, read these seven points once and explain them to someone once. Practice and illuminate; continue in this way for a year and a half without interruption. If you do not realize samādhi and see true reality, then I am speaking falsely and acting as a demon. I also hope that you will dedicate the merit to all sentient beings, so that all may attain Buddhahood. This is the method for dispelling calamities and prolonging life. |
