Original text in Chinese: http://www.wmxf.net/nr/7/74727.html

Author: Elder Yuan Yin (元音老人)

Title: A Brief Explanation of the "Inscription on Awakening the Mind" ( “悟心铭”浅释 )

Source: Originally published in "Chan" (禅) magazine, 1990, Issue 2.

English Translation:

The full text of the "Inscription on Awakening the Mind"

Brief Explanation

The Heart Center Secret Dharma [Xin Zhong Xin Mi Fa], relies on the power of the compassionate blessings of Buddhas and Bodhisattvas for cultivation, thus making it easy to attain samādhi, open the fundamental [nature], and realize the true mind. To use the analogy of travel, practitioners relying on self-power depend entirely on walking with their own two feet, whereas cultivating the Heart Secret [Dharma] is like traveling by boat, by car, or even by airplane; therefore, it is fast and reliable, achieving twice the result with half the effort.

Original Text:

　　“悟心铭”全文

　　浅释

　　心中心密法，系藉佛菩萨慈悲加被之力修行，故易于得定，打开本来，证悟真心。譬之旅行，自力修行者，全靠自己两脚行走，修心密则如乘船、乘车，更或乘飞机，所以快速、稳当，有事半功倍之效。

Footnotes/Annotations:

• Heart Center Secret Dharma (心中心密法): A specific lineage of Chinese Esoteric Buddhism (Mizong) transmitted by Master Wang Xiang Lu (王骧陆).
• Open the fundamental [nature] (打开本来): Refers to realizing one's Buddha-nature or true mind.
• True mind (真心): The fundamental, awakened mind, often equated with Buddha-nature.
• Samādhi (定): Meditative concentration or absorption.
• Heart Secret [Dharma] (心密): Abbreviation for Heart Center Secret Dharma.

English Translation:

My late teacher, Master Xiang Lu [Wang Xiang Lu], in order to help practitioners of the Heart Secret [Dharma] more quickly realize the true mind and transcend the mundane to enter sagehood, composed a piece called the "Inscription on Awakening the Mind." It consists of forty lines in total, with each line having four characters, making one hundred sixty characters altogether. Although the text is short and the characters are few, the meaning and principles are rich and profound. The entire essence of becoming a Buddha and the essential key points for cultivating the mind are fully revealed without omission. It can truly be called a concise and essential work, rich in meaning though concise in text, simple in words yet comprehensive in meaning. It is also a rare contemporary critical commentary on awakening the mind! If practitioners, in addition to their practice, recite it aloud several times daily until it is thoroughly familiar, then over time, upon encountering circumstances and conditions, it will naturally be triggered, and from the true essence, they will attain great function and great utility. Now, to help later learners understand its implicit profound meaning and make it easier to awaken the mind, I will provide a brief explanation sentence by sentence. I hope that learners will treasure it and not take it lightly!

Original Text:

　　先师骧陆公，为扶助心密行人更加快速地了悟真心、超凡入圣起见，著有“悟心铭”一首，共四十句，每句四字，共一百六十字，虽文短而字少，但义理丰富深长。整个成佛之真谛和修心要诀，均宣示无遗。诚可谓文约义丰，言简意赅之精要著作，亦现代不可多得之悟心评唱！学者如于修法之余，每天将其朗诵几遍烂熟于胸中，久久自于境缘上一触即发，由真实体中得大机大用。兹为帮助后进者了达其含蓄之玄旨，易于悟心起见，乃逐句浅释，尚望学人珍重，勿轻视之！

Footnotes/Annotations:

• Master Xiang Lu (骧陆公): Refers to Master Wang Xiang Lu (王骧陆, 1885–1958), the reviver and transmitter of the Heart Center Secret Dharma in modern times.
• Great function and great utility (大机大用): Refers to the spontaneous and effortless functioning of the awakened mind in response to circumstances.

English Translation:

⊙ Full Text of the "Inscription on Awakening the Mind"

Not existent mind, not non-existent mind. Not not seeing, not not hearing. Clearly aware and knowing, not attached to seeing and hearing. Utterly without dwelling, this is called no-mind. If the mind is without dwelling, upon what can delusion rely to stand? Since delusion does not stand, past obstructions are naturally eliminated. Ask where the mind comes from? It arises due to conditions. Conditions also do not exist, both belonging to illusory reflections. Wondrous function is like sands of the Ganges, all is conditional mind. Where the conditional mind ceases, instantly realize no-arising. The true reality of no-arising cannot be seen by the eye. Obscure and deep, within it there is spirit. Those who realize this are called seeing the nature. Therefore, without seeking, the mind naturally becomes peaceful and unified. No mind to be deluded is the great samādhi. Those who attain great samādhi are without movement, without stillness, without gain, without loss, without joy, without anger. The fundamental position does not shift, arising to respond to myriad situations. Unchanging yet accordant with conditions, this is without birth and death. The essential key to becoming a Buddha is just this.

Original Text:

　　⊙“悟心铭”全文

　　不是有心 不是无心 不是不见 不是不闻 了了觉知

　　不著见闻 荡然无住 是名无心 心若无住 妄依何立

　　妄既不立 夙障自除 问心何来 因境而起 境亦不有

　　同属幻影 妙用恒沙 尽是缘心 缘心息处 顿证无生

　　无生实相 非可眼见 杳杳冥冥 其中有精 证悟之者

　　名曰见性 是故无求 心自宁一 无心可惑 即是大定

　　得大定者 无动无静 无得无失 无喜无嗔 本位不移

　　起应万机 不变随缘 即无生死 成佛要诀 如是而已

Footnotes/Annotations:

• No-mind (無心): Not a blank state, but a mind free from conceptual fixation and attachment, functioning spontaneously.
• Conditional mind (緣心): The mind that arises dependent on objects and conditions, the ordinary, discriminating mind.
• No-arising (無生): Synonymous with emptiness (śūnyatā), the ultimate truth where phenomena do not truly arise or cease in an inherent way.
• True reality (實相): The ultimate nature of reality, often equated with emptiness or Buddha-nature.
• Seeing the nature (見性): Direct realization of one's fundamental nature, or Buddha-nature.
• Great samādhi (大定): A profound state of meditative stability that is not rigid but dynamically present in all activities.

English Translation:

⊙ Brief Explanation

The "Inscription on Awakening the Mind" begins by saying: ‘Not existent mind, not non-existent mind.’

Original Text:

　　⊙浅释

　　“悟心铭”开始即说：‘不是有心，不是无心。’

English Translation:

These two lines fully depict the essence and wondrous function of the wondrously luminous true mind. Because the wondrously luminous true mind neither belongs to existence nor is it non-existence. If you say it exists, there is no sign to be seen, no sound to be heard; if you say it does not exist, in speech or silence, movement or stillness, walking, standing, sitting, or lying down, there is nothing that is not its functioning. The ancient worthies compared it to the ‘saltiness in the sea’ or the ‘glue [binding pigment] in color’—though it cannot be seen by the eye, its essence is truly not absent. Shakyamuni Buddha told us that it is the great treasure trove of true emptiness and wondrous presence, wondrous presence and true emptiness. What is called true emptiness is distinct from stubborn emptiness [clinging to emptiness] and annihilatory emptiness; because of wondrous presence, it is empty yet not empty, not empty yet empty. What is called wondrous presence is distinct from illusory existence or substantial existence; because of true emptiness, it is present yet does not exist, does not exist yet is present.

Original Text:

　　这二句把妙明真心之体和妙用和盘描绘出来。以妙明真心，既不属有，亦不是无。你说它有，无相可见，无声可闻；你说它无，语默动静，行住坐卧，无一不是它在起作用。古德譬之‘海中盐味’，‘色里胶青’，虽不能目睹，而体实不无。释迦文佛告诉我们，它是真空妙有，妙有真空的大宝藏。所谓真空者，别于顽空和断灭空，以妙有故，空而不空，不空而空；所谓妙有者，别于妄有或实有，以真空故，有而不有，不有而有也。

Footnotes/Annotations:

• Wondrously luminous true mind (妙明真心): Another term for the fundamental, awakened nature of mind.
• Ancient worthies (古德): Respected masters and practitioners of the past.
• True emptiness (真空): Śūnyatā, emptiness, understood not as nihilism but as the absence of inherent existence, which allows for dynamic manifestation (wondrous presence).
• Wondrous presence (妙有): The dynamic, unimpeded manifestation that arises from true emptiness. Not a solid, independent existence.

English Translation:

Next, speaking from the perspective of appearance and function, it is also neither existent nor non-existent, neither non-existent nor existent. If you say it does not exist, all the various forms appear distinctly before you, and its wondrous function is like the sands of the Ganges; if you say it exists, all appearances of form arise from causes and conditions, lacking self-nature, and the functions that arise are just like the moon in water or flowers in the sky, unobtainable/ungraspable.

Original Text:

　　次就相用说来，也是非有非无，非无非有的。你说它无，形形色色历然现前，而妙用恒沙；你说它有，一切色相，皆因缘所生，无有自体，所起事用，宛如水月空花，无可把持。

Footnotes/Annotations:

• Appearance (相): The phenomenal characteristics of things.
• Function (用): The way things operate or manifest.
• Causes and conditions (因緣): Hetu-pratyaya, the interdependent factors that bring about phenomena.
• Self-nature (自體): Svabhāva, inherent, independent existence, which phenomena lack according to Mahayana philosophy.
• Moon in water or flowers in the sky (水月空花): Classic Buddhist metaphors for the illusory, unreal nature of phenomena.
• Unobtainable/ungraspable (无可把持): Directly relating to the term 不可得 (bù kě dé) in the guidelines, meaning things cannot be truly grasped or held onto as substantially real.

English Translation:

The “Heart Sutra” says: ‘Form is emptiness, emptiness is form.’ This means that form and emptiness are non-dual, neither existent nor non-existent. Because all forms are manifestations of the true empty wondrous essence, and the true empty wondrous essence also cannot be separated from form to manifest its function, nor does it exist separately apart from form. For example, the waves that arise from water: water is wave, wave is water; apart from waves, water is unobtainable, and apart from water, waves are unobtainable. When we practice, we must neither cling to forms as substantially real and adhere to them without letting go, nor can we deviate towards emptiness by abandoning forms and attaching to emptiness. Therefore, whether sitting in meditation or engaging in activities after meditation, one must be without grasping or rejecting, only then can one accord with the principle of the Middle Way and walk upon the great path of true emptiness and wondrous presence.

Original Text:

　　“心经”云：‘色即是空，空即是色。’就是说色空不二，非有非无。以一切色相皆是真空妙体之所显现，而真空妙体亦不能离开色相而显其用，更非离色相而别有。譬如水起之波，水即是波，波即是水，离波即不可得水，离水亦不可得波。吾人用功，既不可执色相为实有而粘著不舍，更不能偏离色相，废有而著空。故不论上座习定，下座起用，均须无所取舍，方契中道之理，走上真空妙有的大道。

Footnotes/Annotations:

• Heart Sutra (心经): Prajñāpāramitā Hṛdaya Sūtra, a core Mahayana text emphasizing emptiness.
• Non-dual (不二): Advaya, meaning not two, indicating the ultimate inseparability of conventional pairs usually seen as distinct opposites, like form and emptiness, samsara and nirvana, subject and object, and so on.
  
  Of relevance, Mahamudra master Khamtrul Rinpoche III wrote, "At that point, is the observer—awareness—other than the observed—stillness and movement—or is it actually that stillness and movement itself? By investigating with the gaze of your own awareness, you come to understand that that which is investigating itself is also no other than stillness and movement. Once this happens you will experience lucid emptiness as the naturally luminous self-knowing awareness. Ultimately, whether we say nature and radiance, undesirable and antidote, observer and observed, mindfulness and thoughts, stillness and movement, etc., you should know that the terms of each pair are no different from one another; by receiving the blessing of the guru, properly ascertain that they are inseparable. Ultimately, to arrive at the expanse free of observer and observed is the realization of the true meaning and the culmination of all analyses. This is called “the view transcending concepts,” which is free of conceptualization, or “the vajra mind view.” 
  
  "Fruition vipashyana is the correct realization of the final conviction of the nonduality of observer and observed." - https://www.awakeningtoreality.com/2020/06/the-royal-seal-of-mahamudra-volume-one.html
• True empty wondrous essence (真空妙体): The fundamental nature, characterized by both emptiness and potential for manifestation.
• Middle Way (中道): Madhyamā-pratipad, the path that avoids the extremes of eternalism (existence) and nihilism (non-existence), or asceticism and indulgence.

English Translation:

When practitioners cultivate the dharma to the point where deluded thoughts dissolve, then the mind that is mindful [or reciting] and the mantra being held simultaneously fall away. Internally, body and mind, and externally, the world, all disappear together, vanishing into nothingness. Utterly bare, without a single thread attached; sparklingly clean, unstained by a single speck of dust, yet clearly aware, unlike wood or stone. What is this state of being utterly bare and vastly luminous? If it is not the wondrously luminous true mind of the person, which is neither existent nor non-existent, vividly present, then what else could it be?! At this very moment, form and emptiness cannot reach it, existence and non-existence cannot attain it; when speaking of its non-existence, it pervades the dharma realm; when speaking of its existence, not even a fiber stands; the various schools of thought, the hundred crafts and skills, even the Pure Lands of all Buddhas and the sentient beings numerous as the sands of the Ganges—all are fused within it.

Original Text:

　　学者修法，修至妄念消融时，则能念之心，所持之咒，一时脱落，内而身心，外而世界一齐消殒，化为乌有。净裸裸一丝不挂，赤洒洒一尘不染，但了了分明，非同木石。这一丝不挂一片虚明的是什么？不是当人非有非无之妙明真心，历历现前，又是什么？！当斯时也，色空不能到，有无不能及；说无之时，周遍法界，说有之时，纤毫不立；诸子百家，百工技艺，乃至诸佛净土，恒沙众生，无不融会于中矣。

Footnotes/Annotations:

• Deluded thoughts (妄念): Vikalpa, discriminating thoughts, conceptual proliferation that obscures the true nature of mind.
• Mind that is mindful [or reciting] (能念之心): Refers to the subjective mind engaged in the practice, such as reciting a mantra or being mindful. The term 念 (niàn) can mean mindfulness or recitation.
• Mantra being held (所持之咒): The object of the practice, the mantra being recited.
• Dharma realm (法界): Dharmadhātu, the totality of reality, the sphere of all phenomena.
• Various schools of thought (诸子百家): Refers to the diverse philosophical schools of ancient China.

English Translation:

The second line: ‘Not not seeing, not not hearing.’

Original Text:

　　第二句：‘不是不见，不是不闻。’

English Translation:

This teaches us that when doing the practice [gongfu], we must not do it rigidly [lit. dead practice], but must dynamically temper the mind through experiences; we should not close our eyes and not see, plug our ears and not hear. We must achieve seeing without [attachment to] seeing, hearing without [attachment to] hearing, only then can we attain flexible wondrous function and realize the great path. I often see some practitioners who misuse their efforts, closing their eyes, not seeing things, plugging their ears, not hearing sounds, thinking that this way they can train the mind to be empty and achieve the path. Little do they know that even if you close your eyes and plug your ears, when the mind does not contact external objects, you might achieve a dead stillness of mind; but once you open your eyes and unplug your ears, when the mind confronts objects, the deluded mind inevitably starts moving restlessly with forms and sounds again. Because eliminating objects to extinguish the mind is not true realization, not to mention that even when closing the eyes and plugging the ears, the inner mind might still be subtly stirring! Furthermore, closing the eyes and plugging the ears has another major pitfall: if a practitioner, using this method of closing and plugging, truly achieves a dead stillness of mind, then they have entered the dead water behind the dark mountain. Not only can they not become a Buddha, but they risk degenerating into earth, wood, gold, or stone. Therefore, practitioners must be cautious! To truly achieve a mind unmoved by circumstances, one must rely on tempering it within circumstances. As the Chan [Zen] school says: ‘Where you fall on the ground, is where you must push yourself up!’ To leave circumstances and rush towards emptiness will ultimately end up as a bubble!

Original Text:

　　这教我们做功夫，不可死做，而要活泼泼地历境练心；不要闭目不见，塞耳不闻，须要见无所见，闻无所闻，才能灵活妙用，证成大道。我常见一些错用功者，闭著眼睛，不见事物，塞住耳朵，不闻音声，以为这样就能把心练空，成道了。殊不知纵然你闭目塞耳、心不接境时，可以做到心死不动，一旦开眼去塞，心对境时，妄心又不免随著色声转动不停。以除境灭心，非真了故，何况在闭目塞耳时，内心未必不在暗暗蠢动哩！另外，闭目塞耳，更有一大过患，假如学者用闭塞的功夫，真正做到心死不动了，那又做到黑山背后死水中去了，非但不能成佛，且有沦为土木金石之虞。所以学者不可不慎！要真正做到心不为境转，还靠在境界上锻炼。宗下所谓：‘在地上跌倒，还在地上爬起！’离境趋空，终成泡影！

Footnotes/Annotations:

• Practice (功夫): Gongfu, meaning skill, accomplishment, effort; here refers to spiritual practice or cultivation.
• Temper the mind through experiences (历境练心): A key Chan principle of engaging with the world to train the mind, rather than solely retreating from it.
• Seeing without [attachment to] seeing, hearing without [attachment to] hearing (见无所见，闻无所闻): Experiencing sense objects without grasping, rejecting, or conceptualizing about them.
• Dead water behind the dark mountain (黑山背后死水中): A Chan metaphor for a state of stagnant, lifeless quietude or dull emptiness, devoid of wisdom and function, often associated with incorrect meditation practices that suppress rather than liberate the mind.
• Chan school (宗下): Refers to the Chan (Zen) school of Buddhism.

English Translation:

The “Diamond Sutra” says: ‘All appearances are illusory!’ All forms and sounds arise from causes and conditions and lack substantial reality; regardless of beautiful forms before your eyes or wonderful sounds filling your ears, they are nothing more than heat hazes, flowers in the sky, cities of the Gandharvas [mirages], temporarily appearing as illusions. Recognizing this principle clearly, and then through the passage of time and countless arduous temperings within circumstances, the mind will naturally become peaceful and the spirit quiet, remaining calm and unmoved when encountering situations. Chan Master Dongshan’s “Song of the Five Ranks of Lord and Vassal,” in the verse for the fourth rank, ‘Arrival within the Biased’ [Pian Zhong Zhi], the stage of cultivating the path, says: ‘Arrival within the Biased, when two blades cross, no need to evade; a skilled hand is like a lotus in fire, a true man has heaven-storming resolve!’ This teaches us to practice dynamically, tempering the mind through experiences, without needing to avoid seeing and hearing, so as to activate the great potential and great function in the future.

Original Text:

　　“金刚经”云：‘凡所有相，皆是虚妄！’一切色声，皆因缘生，无有实体；任你美色当前，妙声充耳，俱不过阳焰、空花、海市蜃楼，一时假现。认清此理，再经时日之推移，和千万次境上的艰苦锻炼，自然心宁神静，遇境安然不动。洞山禅师“五位君臣颂”颂第四位‘偏中至’修道位云：‘偏中至，二刃交锋不须避，好手还如火中莲，丈夫自有冲天志！’即教我们活泼用功，历境练心，不须回避见闻，以启将来之大机大用也。

Footnotes/Annotations:

• Diamond Sutra (金刚经): Vajracchedikā Prajñāpāramitā Sūtra, another key Mahayana text emphasizing emptiness and non-attachment. 
• Illusory (虚妄): Unreal, deceptive, lacking inherent existence.
• Heat hazes, flowers in the sky, cities of the Gandharvas (陽焰、空花、海市蜃樓): More metaphors for the illusory nature of phenomena.
• Chan Master Dongshan (洞山禅师): Dongshan Liangjie (洞山良價, 807–869), a prominent Chan master and co-founder of the Caodong (Sōtō) school.
• Song of the Five Ranks of Lord and Vassal (五位君臣颂): A seminal work by Dongshan outlining stages of practice and realization through the metaphor of the relationship between a lord (ultimate truth, emptiness) and a vassal (phenomenal appearance, function).
• Arrival within the Biased (偏中至 - Pian Zhong Zhi): The fourth of the Five Ranks, representing the stage of integrating the understanding of emptiness (the 'lord' or 'real') back into activity within the phenomenal world (the 'vassal' or 'biased'). It involves engaging with the world without being attached.

English Translation:

The third line: ‘Clearly aware and knowing, not attached to seeing and hearing!’

Original Text:

　　第三句：‘了了觉知，不著见闻！’

English Translation:

This follows from the previous two lines, ‘Not not seeing, not not hearing,’ and further elaborates on how one should flexibly practice so as not to stray onto the wrong path. We cultivators are aiming to become living Buddhas, so it is not by sitting rigidly without moving, sinking into emptiness and stagnation, sitting behind the dark mountain, that the path can be realized.

Original Text:

　　这是承上二句‘不是不见，不是不闻’，而进一步申说应怎样灵活地做功夫，方不致走入歧路。我人修行，是成活佛，所以不是死坐不动，沉空滞寂，坐在黑山背后，可以了道的。

English Translation:

Yunmen said: ‘Just this seeing and hearing is not [ordinary] seeing and hearing, no other sounds or forms can be presented to you!’ He clearly explained to us: Do you want to thoroughly see the true mind? It is right where you are presently seeing forms and hearing sounds. Realize who it is that sees forms and hears sounds. Apart from this one that sees forms and hears sounds, you have nowhere else to search for it; if you attach to seeing forms and hearing sounds, you will again be deluded by sounds and forms and will not see it either. What kind of flexible practice is this? How could it be that by sitting rigidly, not seeing and not hearing, one can see the path? He also said: ‘The profound and empty great path is fundamentally without attachment; seeing forms and hearing sounds does not require being deaf!’ It is evident that practice must be done dynamically, not rigidly; rigid practice not only fails to lead to the path but also carries the risk of falling into demonic or external paths. Therefore, our late teacher told us that practice must be applied dynamically in walking, standing, sitting, lying down, in movement, stillness, leisure, and busyness. One must not be like wood or stone, without awareness, but must be clearly aware; although clearly aware, one must not be attached to sounds and forms! In other words, one must see without [attachment to] seeing, hear without [attachment to] hearing, rather than not seeing and not hearing. Only in this way can one attain flexible wondrous function. Even when sitting [in meditation], the correct mindfulness must be sharp and bright, clearly aware, and one must not be blankly unaware, falling into dullness or unknowing neutrality [無記 wú jì].

Original Text:

　　云门云：‘即此见闻非见闻，无余声色可呈君！’明白畅晓地告诉我们，你要彻见真心吗？就在你现前见色闻声处。了悟这见色闻声底是谁？离开这见色闻声底，你就无处去寻觅它了；假使你著在见色闻声上，又被声色所迷，也见不著它了。这是何等灵活的功夫，岂是死坐不动，不见不闻可以见道的？又云：‘玄虚大道本无著，见色闻声不用聋！’可见做功夫须活做不可死做；死做不但不能成道，还有流入魔外之虞。所以先师告诉我们，做功夫须在行住坐卧、动静闲忙处活用，不可如木石无知，而要了了分明；虽了了分明而又不可著在声色上！换句话说，就是要见无所见，闻无所闻，而不是不见不闻，这样才得灵活妙用。即或在座上也要正念昭昭，了了分明而不可茫然无知，落入昏沉或无记。

Footnotes/Annotations:

• Yunmen (云门): Yunmen Wenyan (雲門文偃, 864–949), a renowned Chan master, founder of the Yunmen school.
• Demonic or external paths (魔外): Refers to misleading spiritual paths, either involving harmful influences (demonic) or non-Buddhist doctrines (external).
• Correct mindfulness (正念): Samyak-smṛti, right mindfulness, part of the Noble Eightfold Path. Here implying clear, non-distracted awareness.
• Dullness or unknowing neutrality (昏沉或无记): Styāna-middha (drowsiness/torpor) and avyākṛta (morally neutral or indeterminate states, often implying a dull blankness rather than clear awareness). These are hindrances in meditation.

English Translation:

Great Master Yongjia said: ‘Alertness and stillness combined is right; alertness with wild thoughts is wrong. Stillness and alertness combined is right; stillness with unknowing neutrality is wrong.’ This serves precisely as a commentary on ‘Clearly aware and knowing, not attached to seeing and hearing.’

Original Text:

　　永嘉大师云：‘惺惺寂寂是，惺惺狂想非；寂寂惺惺是，寂寂无记非。’即此‘了了觉知，不著见闻’之注脚也。

Footnotes/Annotations:

• Great Master Yongjia (永嘉大师): Yongjia Xuanjue (永嘉玄覺, 665–713), a famous Chan master of the Tiantai and Chan schools, author of the "Song of Enlightenment" (證道歌).
• Alertness (惺惺): Clear, bright awareness.
• Stillness (寂寂): Mental calm, quietude, absence of distracting thoughts. Yongjia emphasizes the necessary balance: alertness without stillness leads to distraction; stillness without alertness leads to dullness.

English Translation:

The fourth line: ‘Utterly without dwelling, this is called no-mind.’

Original Text:

　　第四句：‘荡然无住，是名无心。’

English Translation:

We usually think that no-mind means not a single thought arising, and not a single thought arising means suppressing thoughts so they don't arise. Therefore, everyone uses the rigid practice of suppression, pressing down on thoughts to prevent them from arising, thinking that having no thoughts is good practice, and further believing that extending the duration of no-thought from short to long constitutes progress in practice. Little do they know that continuing this rigid practice will not only fail to lead to Buddhahood but might well turn one into earth, wood, gold, or stone! Because a Buddha is a lively, great awakened one, a great hero of wondrous functions numerous as the sands of the Ganges, how could he be a rigid, dead block like wood or stone, a sculpted statue without any consciousness? If one doesn't temper oneself in diverse and varied circumstances, letting the mind be without dwelling, but just rigidly suppresses thoughts from arising, what wondrous function could possibly arise?

Original Text:

　　我们平常认为无心，就是一念不生，而一念不生，就是压念不起。所以大家都用死压功夫，压住念头不让它起来，以为一个念头没有就是好功夫，更以为一念不生的时间，由短而长，便是功夫的上上升进，殊不知这样死做下去，非但不能成佛，成个土木金石倒有份在！因为佛是活泼泼的大觉者，恒沙妙用的伟丈夫，岂是如木石的死硬块，毫无知觉的塑雕像。做功夫，不在多种多样的差别境上锻炼自己，心无所住，只是死压心念不起，还能起什么妙用？

English Translation:

Haven't you seen the public case [kōan] of the Sixth Patriarch rescuing Wolun? Chan Master Wolun initially thought suppressing thoughts was good practice, hence his verse: ‘Wolun has a skill, able to cut off the hundred thoughts; facing objects, the mind does not arise, Bodhi grows day by day!’ When the Sixth Patriarch saw it, he knew Wolun had strayed onto the wrong path of dead water, so he rescued him, saying: ‘Huineng has no skill, does not cut off the hundred thoughts; facing objects, the mind often arises, how does Bodhi grow?’ Wolun realized his mistake, corrected it, and only then entered the path.

Original Text:

　　不见六祖大师当年救卧轮公案？卧轮禅师初以为压念不起是好功夫，故有颂云：‘卧轮有伎俩，能断百思想，对境心不起，菩提日日长！’六祖一见，知走入死水歧途，故救之云：‘惠能无伎俩，不断百思想，对境心数起，菩提作么长！’卧轮知错改正，方始入道。

Footnotes/Annotations:

• Sixth Patriarch (六祖大师): Huineng (惠能, 638–713), the influential Sixth Patriarch of Chan Buddhism.
• Wolun (卧轮禅师): A contemporary Chan practitioner whose view represented a quietistic misunderstanding of practice.
• Bodhi (菩提): Awakening, enlightenment.
• Public case (公案): Kōan (Japanese), a paradoxical anecdote or riddle used in Zen Buddhism to provoke doubt and test a student's progress.

English Translation:

Therefore, know that no-mind is not suppressing thoughts from arising, nor is progress measured by extending the duration of no-thought from short to long. The true practice of no-mind is to respond to conditions and interact with things while the mind remains without dwelling; to handle myriad affairs daily while the intention remains unstained. The mind within is like painting on water: as soon as the brushstroke arises, the water surface immediately merges back together, leaving no trace. This is the truly good practice of no-mind.

Original Text:

　　是知无心，不是压念不起，更不是无念之时，由短而长，方为增进，真正无心的功夫，是尽管应缘接物而心无所住；尽管日理万机而意无所染。衷心犹如水上绘画一样，一笔起处，水面马上会合，毫无痕迹，这才是无心的真好功夫。

English Translation:

The “Diamond Sutra” says: ‘One should give rise to the mind that dwells nowhere!’ The word ‘should’ [應 yīng] in ‘One should dwell nowhere’ [應無所住 yīng wú suǒ zhù] is often misunderstood as the ‘should’ of ‘ought to’ or ‘supposed to.’ Actually, it is not so. This ‘yīng’ [應] is the ‘yìng’ [應] of ‘responding to conditions and interacting with things’ [應緣接物 yìng yuán jiē wù]. It teaches us that in daily life, in dealing with all events and responding to all people, the mind must be without dwelling, utterly unstained. It is not just telling us that on the level of principle, we should or ought to be without dwelling and attachment. If we can respond to conditions without dwelling, then the flexible true mind with wondrous functions numerous as the sands of the Ganges will naturally be present at all times without obstruction.

Original Text:

　　“金刚经”云：‘应无所住而生其心！’这个‘应无所住’的‘应’字，往往被人误解作‘应当’、‘应该’的‘应’字。其实不然，这个‘应’字是‘应缘接物’的‘应’，是教我们在日常生活中应付一切事件，接应所有人物，都要心无所住，荡然无染。而不是只告诉我们在理地上应该或应当无所住著的。我们倘能应缘而无所住，则恒沙妙用的灵活真心自然无所遮蔽地时时现前了。

Footnotes/Annotations:

• 應 (yīng/yìng): This character has multiple pronunciations and meanings. Yīng (first tone) means "should" or "ought to." Yìng (fourth tone) means "to respond," "to answer," or "to deal with." The author argues for the latter meaning in this context, emphasizing active engagement without attachment, rather than a passive state of non-dwelling.

English Translation:

Therefore, no-thought [無念 wúniàn] is alive; it is responding to conditions without dwelling or stain. It is not suppressing thoughts from arising, remaining rigidly still there. As long as thoughts arise without dwelling, without clinging to conditions, without lingering, ceasing as soon as they are used, that is no-thought. A monk asked Zhaozhou: ‘What is no-thought?’ Zhaozhou said: ‘Hitting a ball on swift-flowing water!’ Later, Zhaozhou asked Touzi in return: ‘Hitting a ball on swift-flowing water, what is the meaning?’ Touzi said: ‘Thought after thought, no lingering!’ Thus, it is evident that thoughts arising without dwelling is no-thought, and it is not that only the absence of a single thought constitutes no-thought. Furthermore, Chan Master Lanrong’s “Song of No-Mind” says: ‘Precisely when using the mind, precisely there is no mind to use; no-mind is precisely used, constantly used, precisely nothing!’ This perfectly expresses the meaning and wondrous function of no-mind: even right when the mind is being used, no mind engaging in function is perceived.

Original Text:

　　所以无念是活的，是应缘而无所住染；不是压念不起，死在那里不动。我们只要念起无住，不攀缘，不停留，随用随息，即是无念。僧问赵州：‘如何是无念？’州云：‘急水上打球子！’赵州后更反问投子：‘急水上打球子，意旨如何？’投子云：‘念念不停留！’可见念起无住即无念，而不是一念不生方为无念也。又懒融禅师“无心颂”云：‘恰恰用心时，恰恰无心用；无心恰恰用，常用恰恰无！’即正在用心时，亦不见有心起用，道尽无心的意旨和妙用矣。

Footnotes/Annotations:

• No-thought (無念): An重要的 Chan concept, often misunderstood as blankness. As explained here, it means thoughts arise and pass without being grasped or leaving traces, like a ball bouncing on fast-moving water.
• Zhaozhou (赵州): Zhaozhou Congshen (趙州從諗, 778–897), a highly influential Chan master known for his pithy and often paradoxical dialogues.
• Touzi (投子): Touzi Datong (投子大同, 819–914), another prominent Chan master.
• Chan Master Lanrong (懒融禅师): Niutou Farong (牛頭法融, 594–657), considered the founder of the Oxhead (Niutou) school of Chan, often called Lanrong (Lazy Rong) due to his relaxed attitude.

English Translation:

The fifth line: ‘If the mind is without dwelling, upon what can delusion rely to stand?’

Original Text:

　　第五句：‘心若无住，妄依何立？’

English Translation:

Every spiritual cultivator detests the deluded mind [妄心 wàngxīn] and wants to eliminate it, to strike it down. Little do they know that delusion is fundamentally non-existent; it is merely thinking causing trouble. All external objects are like the moon in water, none are substantially real. Sentient beings, being ignorant, mistakenly perceive them as real, grasp them without letting go, and thus they become delusion. If one can instantly awaken and see through the illusory nature of objects, delusion immediately vanishes into nothingness. It is like a person dreaming: while dreaming, they also perceive things as real, but upon waking, not even a trace remains.

Original Text:

　　修道人个个讨厌妄心，要消灭它，打倒它。殊不知妄本不有，只是思想作祟，一切外境宛如水月，皆非实有，众生无知，误认为有，执而不舍，乃成为妄。倘能当下一觉，照破幻境，妄即化为乌有。如人做梦，正在做梦时，也认为实有，及至醒来，痕迹也无。

Footnotes/Annotations:

• Deluded mind (妄心): The ordinary, conceptual mind that perceives subject and object as separate and real, leading to attachment and suffering.
• Thinking (思想): Here referring to conceptual proliferation and discrimination.
• External objects (外境): The perceived world outside the mind.

English Translation:

This is because the true mind is like the light of a mirror; all forms, sounds, smells, tastes, tactile sensations, and mental objects [dharmas] are like reflections appearing in the mirror. Ordinary people, ignorant and foolish, turn their backs on the mirror's light and grasp the reflections, thereby creating karma, receiving retribution, and remaining bound in birth and death; saints of the Two Vehicles [Śrāvakas and Pratyekabuddhas], although not attached to worldly objects, turn their backs on the mirror's reflections and abide in the light. Because they have something they abide in, this becomes a dharma-delusion [法妄 fǎwàng], and they only end conditioned birth and death [分段生死 fēnduàn shēngsǐ], not transformational birth and death [變易生死 biànyì shēngsǐ]; practitioners of the One Vehicle [Mahayana/Ekayāna] thoroughly understand Buddhadharma and worldly dharmas, neither identifying with the mirror's reflections nor separating from the mirror's reflections. Because all reflections are formed by the mirror's light, the mirror is the reflection, and the reflection is the mirror; apart from the mirror, there are no reflections, and apart from the reflections, there is no mirror. One must neither turn one's back on the mirror to abide in the reflections, nor is there any need to leave the reflections to seek the mirror. Since one profoundly knows that both reflections and the mirror are without dwelling, one can naturally have a mind free from feelings of love and hate, and circumstances free from the dwelling of grasping and rejecting.

Original Text:

　　良由真心如镜光，一切色、声、香、味、触、法，皆如镜中所现之影。凡夫愚昧无知，背镜光而取影，造业受报，生死不了；二乘圣人，虽不著尘境，但又背镜影而住光，以有所住，又成法妄，只了分段生死，不了变易生死；一乘学者，悟透佛法、世法，不即镜影，亦不离镜影。以一切影像皆是镜光所成，镜即是影，影即是镜；离镜无影，离影无镜，既不可背镜住影，亦无须离影求镜。既深知影镜皆无所住，当能心无爱憎之情，境无取舍之住。

Footnotes/Annotations:

• Mirror metaphor: A common analogy in Mahayana Buddhism. The true mind is like a clear mirror (or its light), phenomena are like reflections in the mirror.
• Forms, sounds... mental objects (色、声、香、味、触、法): The six sense objects corresponding to the six sense faculties (eye, ear, nose, tongue, body, mind).
• Ordinary people (凡夫): Pṛthagjana, beings caught in the cycle of birth and death due to ignorance and craving.
• Two Vehicles (二乘): Hīnayāna, the paths of the Śrāvaka (disciple) and Pratyekabuddha (solitary realizer), focused primarily on individual liberation from samsara.
• Dharma-delusion (法妄): Attachment to concepts, practices, or even the state of cessation itself, hindering full awakening.
• Conditioned birth and death (分段生死): The cycle of rebirth within the six realms, characterized by distinct bodies and lifespans determined by karma. This is overcome by Arhats.
• Transformational birth and death (變易生死): A subtler form of 'birth and death' experienced by Bodhisattvas on their path after overcoming conditioned birth and death. It refers to the ongoing process of transformation and refinement through practice until full Buddhahood, involving shifts in mental states and subtle 'mind-made bodies' rather than gross physical rebirth. Overcoming this requires abandoning subtle attachments, including attachment to the path itself.
• One Vehicle (一乘): Ekayāna, the single vehicle leading to full Buddhahood, encompassing and superseding the Two Vehicles according to Mahayana doctrine.

English Translation:

Therefore, practitioners need not fear delusion. Just deeply accord with the profound principle of the One Vehicle; towards circumstances, be without grasping or rejecting, without joy or anger, then delusion will naturally be eliminated.

Original Text:

　　故学者不必怕妄，但深契一乘玄旨，于境无取无舍，无喜无嗔，则妄自除矣。

English Translation:

Furthermore, many practitioners consider ‘ignorance’ [無明 wúmíng] difficult to break, some even showing fear as if talking about a tiger. In reality, so-called ‘ignorance’ is also not substantially real; it is merely the deluded mind causing mischief, clinging to worldly objects, being deluded and unaware—it's just a provisional name. If practitioners can instantly, sharply awaken, then the illusory objects are shattered, and ignorance naturally dissolves. Just as a thousand-year-dark room can be illuminated by a single lamp, without needing time to eliminate the darkness. Therefore, so-called ignorance and the deluded mind exist only because of our lack of awareness. If we can constantly contemplate [觀照 guānzhào] and be sharply aware everywhere, keeping the mind clear, empty, vast, and transparent, without dwelling or clinging, why worry about ignorance not being broken or the deluded mind not ceasing!?

Original Text:

　　复次，众多学者，莫不以‘无明’难破，甚有谈虎色变之慨。其实，所谓‘无明’者，亦非实有，不过是妄心作怪，粘著尘境，迷而不觉，假名而已。行者果能当下凛然一觉，则妄境破，无明自销。譬如千年暗室一灯能明，无须历时消除。故所谓无明者，妄心者，只是我人不觉之故，倘能时时观照，处处凛觉，令心清空廓澈，无所住执，还愁什么无明不破，妄心不息哩！？

Footnotes/Annotations:

• Ignorance (無明): Avidyā, fundamental unawareness of the true nature of reality, the root cause of suffering and rebirth in Buddhism.
• Contemplate (觀照): Vipassanā or insight meditation; direct experiential investigation or observation of mind and phenomena.

English Translation:

The sixth line: ‘Since delusion does not stand, past obstructions are naturally eliminated.’

Original Text:

　　第六句：‘妄既不立，夙障自除。’

English Translation:

This is because the mind is fundamentally pervasive and numinous, without obstruction, only becoming obstructed through delusion about circumstances and attachment to appearances. So-called past obstructions [夙障 sùzhàng] are the delusional habits accumulated through lifetimes and kalpas of being deluded by appearances and creating karma. These delusive obstructions obscure the brightness of the fundamental nature, preventing one from experiencing freedom and ease, and causing endless suffering, hardship, and affliction. Now that one knows all phenomena are fundamentally empty, the mind does not linger or obstruct; karma itself does not exist, so where can illusory obstructions attach? Chan Master Damei said: ‘For a person who has attained realization, all karmic obstructions are like hot water melting ice, or light dispelling darkness, finding no place to stay.’ This is because so-called obstructions are also provisional names, lacking substantial reality. The sutras say: ‘Sin arises from the mind, use the mind to extinguish it!’ They also say: ‘When the mind arises, various obstructions arise; when the mind ceases, various obstructions cease!’ If one can be directly without mind, then delusion has no place to stand. Since delusion does not stand, past obstructions are naturally eliminated.

Original Text:

　　良以心本通灵无碍，只以迷境著相而成障。所谓夙障者，即多生历劫迷相造业而积累之妄习，迷障遮蔽本性之明，不得自在受用，而复痛苦、艰辛、烦恼无尽也。今既知一切事相本空，心不留碍，业且不有，虚妄之障，又将安寄？大梅禅师云：‘一切业障在达人份上，如热汤消冰，光明去暗，无所驻足。’盖所谓障者，亦是假名，无有实体。经云：‘罪从心生，还将心灭！’又云：‘心生则种种障生，心灭则种种障灭！’倘能直下无心则妄无立处，妄既不立，则夙障自除矣。

Footnotes/Annotations:

• Past obstructions (夙障): Karmic hindrances or negative karmic residues accumulated from past lives.
• Fundamental nature (本性): The true nature, Buddha-nature.
• Chan Master Damei (大梅禅师): Damei Fachang (大梅法常, 752–839), a disciple of Mazu Daoyi.
• Attained realization (达人): A person who has realized the truth or the Way.
• Without mind (无心): As discussed before, a mind free from fixation and attachment.

English Translation:

Some might say, ‘Present karma is easy to eliminate, but fixed karma is difficult to avoid; mental karma is easy to remove, but bodily karma is difficult to extinguish.’ This cannot be generalized either. Haven't you seen that Great Master Bodhidharma instructed the Second Patriarch Shenguang, saying: ‘You will face retribution involving the loss of your life, but for the sake of preventing the true dharma from being slandered, this debt can be exempted from repayment.’ Also, an ancient worthy suffered a stroke, causing his mouth to become crooked. His attendant laughed and said: ‘Venerable Master, you scold Buddhas and patriarchs all day long, today you receive retribution.’ The ancient worthy said: ‘You have attended me for several decades, yet you see me like this? You should know that for patriarchs, all karmic obstructions are like flowers in the sky or the moon in water. Although retribution is repaid, it is as if it were not repaid. Moreover, if one wants to repay, it is repaid immediately; if one doesn't want to repay, it is not repaid. Watch me, is my mouth crooked or not!’ As he spoke, he slapped his mouth with his hand, and his mouth immediately straightened. He then rebuked the attendant, saying: ‘You sentient beings attached to appearances think of karmic obstructions within the fundamentally empty nature, and think of repayment within non-repayment. Therefore, your karmic obstructions are never-ending, and you suffer endlessly.’ From this, it can be known that all karmic obstructions are tied to the mind. If the mind is truly empty, there are no so-called obstructions, let alone repayment or non-repayment. Because there is neither repayment nor non-repayment, one definitely should not cling to non-repayment as non-repayment; one can repay fully, yet it is still as if not repaid. A monk asked an ancient worthy: ‘What is karmic obstruction?’ The worthy replied: ‘Fundamentally empty!’ The monk further asked: ‘What is fundamentally empty?’ The worthy replied: ‘Karmic obstruction!’ Fundamentally empty is not stubborn emptiness or annihilatory emptiness; rather, the very essence of all things and karmic obstructions is originally empty and non-existent. Therefore, although the Second Patriarch, Great Master Shenguang, received the First Patriarch’s instruction, after transmitting the dharma to the Third Patriarch, he still went to repay the debt of losing his life without any reluctance, and facing execution, he loudly proclaimed: ‘Bringing my head to the white blade is like cutting the spring wind!’ What kind of magnanimity is this? This is a true model of realization.

Original Text:

　　或谓‘现业易消，定业难免；心业易除，身业难灭’，此亦不可一概而论。不见达摩大师嘱二祖神光曰：‘子将有杀身之报，但为正法免遭毁谤故，此债可予免还。’又一古德中风嘴歪侍者笑谓云：‘和尚终日诃佛骂祖今日受报了。’古德云：‘尔随侍我数十年如此看我？须知一切业障在祖师身上犹如空花水月虽还报犹如不还报而且要还即还要不还即不还你看我嘴歪不歪！’随说随用手一拍嘴巴嘴即正了并斥侍者云：‘尔等执相众生于本来空中作业障想于无偿还中作偿还想是以业障不了受累无穷也。’由此可知一切业障系于心心果真空无所谓障更无所谓还不还。以无还无不还故正不必执不还为不还尽管还而犹不还也。僧问古德：‘如何是业障？’德云：‘本来空！’僧进问云：‘如何是本来空？’德云：‘业障！’本来空不是顽空或断灭空而是一切事物、业障的当体本来就是空无所有。故二祖神光大师虽受初祖之嘱于传法三祖后仍去还杀身之债而无难色并于临刑时高唱云：‘将头临白刃犹如斩春风！’这是何等气概此真了的弘范也。

Footnotes/Annotations:

• Fixed karma (定业): Karma considered certain to ripen in a specific way.
• Great Master Bodhidharma (达摩大师): The first patriarch of Chan Buddhism in China.
• Second Patriarch Shenguang (二祖神光): Huike (慧可, 487–593), Bodhidharma's successor. The story of Bodhidharma foretelling Huike's karmic retribution (often said to be related to cutting off his arm to show sincerity) varies in different accounts. The detail about exemption is less common but serves the author's point about the power of realization over karma.
• Third Patriarch (三祖): Sengcan (僧璨, d. 606), Huike's successor.
• Fundamentally empty (本来空): The inherent emptiness of all phenomena, including karma. The dialogue emphasizes that emptiness is not separate from phenomena (like karmic obstruction) but is their very nature.
• Like cutting the spring wind (犹如斩春风): Huike's famous last words, expressing complete equanimity and non-attachment in the face of death.

English Translation:

The seventh line: ‘Ask where the mind comes from? It arises due to conditions.’

Original Text:

　　第七句：‘问心何来？因境而起。’

English Translation:

‘The mind is fundamentally unborn; it is present due to conditions!’ Is this a famous saying of Viśvabhū Buddha? Our mind—that is, thought—originally does not exist. It arises because of encountering conditions [objects/circumstances], producing reflections [影像 yǐngxiàng], and clinging to them without letting go, which then gives rise to deluded thoughts—this is the mind. This mind arises from the coming together of the sense faculty [根 gēn]—mind—and the sense object [尘 chén]—conditions. Therefore, it is called ‘gathering and arising constitutes the mind’ [集起为心 jíqǐ wéi xīn]. It is the shadow [影子 yǐngzi] left behind by the six sense objects; it is purely illusory, without substantial reality. The ‘mind’ mentioned in Buddhist scriptures like ‘All is created solely by the mind’ [一切唯心造 yīqiè wéixīn zào] and ‘The three realms are mind-only, the myriad dharmas are consciousness-only’ [三界唯心，万法唯识 sānjiè wéixīn, wànfǎ wéishí] refers to this illusory reflection-mind that arises in response to objective external conditions. Therefore, it is also an external object, also an objective entity, and moreover, it is not separate from matter. It should not be regarded as the subjective mind! Nor should it be cherished as the true spirit that governs the world. When we practice, we must not only avoid attachment to the myriad external conditions! We must also completely eliminate this illusory reflection-mind. As stated before, internally, body and mind, and externally, the world, must perish together; only then will the wondrously luminous true mind manifest. Conversely, if this illusory mind is regarded as a subjective substantial entity! Then the true nature will be obscured and unseen. Consequently! The ‘mind’ in our saying ‘All is created solely by the mind’! Is treated as an objective object to be eliminated! It is not said to be the master of all things. I request the vast number of Buddhist learners to understand this clearly and avoid misunderstanding!

Original Text:

　　‘心本无生因境有！’这是毗舍浮佛的名言？我人之心—即思想本来没有因对境而生起影像，执著不舍，才生起妄想，这就是心。这个心是根—心、尘—境集合而生起的，所以叫作‘集起为心’，它是六尘落谢的影子，纯属虚幻，无有实体。佛经中所说的‘一切唯心造’和‘三界唯心，万法唯识’的‘心’字就是指这个由客观外境反映而生起的虚幻影像心，所以它也是外境，也是客体，而且也不离物质，不可把它看作主观的心！当作主宰世界的真神而宝贝它。我们做功夫，既要不著森罗万象的外境！更要把这幻影妄心销尽。所谓内而身心，外而世界一起销殒，妙明真心，方才现前。反是，把这虚幻心当作主观实体！真性就被掩没不见了。因之！我们所说‘一切唯心造’的‘心’字！是把它视作被消灭的客观对象来处理的！并非说它是万物的主宰者，这要请广大学佛者搞清楚，不要误会才好！

Footnotes/Annotations:

• Viśvabhū Buddha (毗舍浮佛): The third of the Seven Buddhas of Antiquity (past Buddhas including Shakyamuni). The quote "心本无生因境有" is often attributed to him.
• Reflections / Shadows (影像 / 影子): Following the guidelines, '影像' (yǐngxiàng) is translated as "reflections" and '影子' (yǐngzi) as "shadows," though both point to the unreal, dependent nature of the conventional mind. The author uses them interchangeably here to describe the mind arising from sense contact.
• Sense faculty (根): Indriya, the six sense faculties (eye, ear, nose, tongue, body, mind organ).
• Sense object (尘): Viṣaya/Āyatana, the six fields or objects of the senses (form, sound, smell, taste, touch, mental objects/dharmas).
• Gathering and arising constitutes the mind (集起为心): This phrase emphasizes the compounded and dependent nature of the conventional mind (citta).
• All is created solely by the mind (一切唯心造). This famous phrase—often linked to the Avataṃsaka Sūtra and Yogācāra philosophy—is not claiming a creator god or a substantial self. Rather, “mind” here points to the conditioned, illusory consciousness (vijñāna) that must be transcended. Cittamātra doesn’t posit a transcendental reality of “mind-only,” but vividly describes our own delusion—the dream-state from which the Buddha has awakened.
  
  If the dream-world of saṃsāra is “merely mind,” then liberation on the Buddhist path is possible: we can transform our minds by weaving a counter-dream within the dream of delusion. Crucially, we can fully awaken from this dream. Although awakening from dualistic vijñāna—understood here as the deluded mode of consciousness that misperceives itself as a subjective knower and mistakes all appearances for truly existing objects—is called the dawn of jñāna (gnosis), even gnosis—or any cognitive process—is not established as truly existent and has no true footing in an awakened equipoise of an Arya. No trace of a subjective “seer,” of “seeing,” or of “something seen” remains—only vivid, self-luminous appearances or radiant self-displays of jñāna (gnosis) that are empty of inherent existence yet unceasingly manifest—awakened Aryas do not abide in an inert or unconscious state of annihilistic nothingness.
  
  Sonam Thakchoe cites Longchenpa in one of his writings:
  
  "From the [ultimate] perspective the meditative equipoise of the realised (sa thob) and awakened beings (sangs rgyas), there exists neither object of knowledge (shes bya) nor knowing cognitive process (shes byed) and so forth, for there is neither object to apprehend nor the subject that does the apprehending. Even the exalted cognitive process (ye shes) as a subject ceases (zhi ba) to operate."
• The three realms are mind-only, the myriad dharmas are consciousness-only (三界唯心，万法唯識): A key tenet of the Yogācāra (Consciousness-Only) school, emphasizing that perceived reality is merely manifestation of consciousness. Again, the author stresses that this 'mind' or 'consciousness' (vijñāna) is not a substantially existent mind, unlike the ultimate Brahman or cosmic consciousness, nor is this 'mind' or 'consciousness' a truly existent Agent exercising control over everything, as such 'mind' or 'consciousness' is also empty of any intrinsic existence.
  
  Jamgon Mipham Rinpoche wrote (http://www.awakeningtoreality.com/2020/09/madhyamaka-cittamatra-and-true-intent.html):
  
  "...Why, then, do the Mādhyamika masters refute the Cittamātra tenet system? Because self-styled proponents of the Cittamātra tenets, when speaking of mind-only, say that there are no external objects but that the mind exists substantially—like a rope that is devoid of snakeness, but not devoid of ropeness. Having failed to understand that such statements are asserted from the conventional point of view, they believe the nondual consciousness to be truly existent on the ultimate level. It is this tenet that the Mādhyamikas repudiate. But, they say, we do not refute the thinking of Ārya Asaṅga, who correctly realized the mind-only path taught by the Buddha...
  
  ...So, if this so-called “self-illuminating nondual consciousness” asserted by the Cittamātrins is understood to be a consciousness that is the ultimate of all dualistic consciousnesses, and it is merely that its subject and object are inexpressible, and if such a consciousness is understood to be truly existent and not intrinsically empty, then it is something that has to be refuted. If, on the other hand, that consciousness is understood to be unborn from the very beginning (i.e. empty), to be directly experienced by reflexive awareness, and to be self-illuminating gnosis without subject or object, it is something to be established. Both the Madhyamaka and Mantrayāna have to accept this...
  
  ...In the cycle of teachings of Maitreya and the writings of the great charioteer Asaṅga, whose thinking is one and the same, it is taught that individuals on the level of earnest aspiration first understand that all phenomena are simply the mind. Subsequently they have the experience that there is no object to be apprehended in the mind. Then, at the stage of the supreme mundane level on the path of joining, they realize that because there is no object, neither is there a subject, and immediately after that, they attain the first level with the direct realization of the truth of ultimate reality devoid of the duality of subject and object..."
  
  Likewise, Astus rightly points out that true Cittamātra (Yogācāra) is anti-foundationalist. (Source: https://www.awakeningtoreality.com/2024/02/cittamatra-is-expedient-pedagogic-tool.html)
  
  "Author: Astus
  
  Date: Tue Feb 6, 2024 11:49 PM
  
  Title: Re: Yogachara: Ontological or Epistemological Idealism?
  
  Content:
  
  They uphold the twofold emptiness. Again from Brunnhölzl (p 26):
  
  'The perfect nature is emptiness in the sense that what appears as dependent false imagination is primordially never established as the imaginary nature. As the ultimate object and the true nature of the dependent nature, this emptiness is the sphere of nonconceptual wisdom, which is nothing other than phenomenal identitylessness.'
  
  
  Author: Astus
  
  Date: Tue Feb 6, 2024 5:00 PM
  
  Title: Re: Yogachara: Ontological or Epistemological Idealism?
  
  Content:
  
  This practical clarification by Karl Brunnhölzl might help (https://dharmaebooks.org/an-overview-of-the-five-texts-of-maitreya/, p 19-21):
  
  'Cittamātra is not a metaphysical assertion of a transcendental reality consisting of “mind-only” but a description of our delusion — the dreams of this sleep from which the Buddha has awakened. If the dream-world saṃsāra is “merely mind,” freedom and the Buddhist path are possible because we can change our minds through creating a counter-dream within the dream of our delusion. Most important, we can wake up from this dream.
  
  That cittamātra is constantly referred to in Yogācāra texts as the delusional perception of what does not exist (these texts moreover abound with dreams, illusions, and so on as examples for it) hardly suggests that it exists in a real or ultimate way. Thus, the notion of “mere mind” refers only to the mistaken minds and mental factors of saṃsāra (the realities of suffering and its origin) but not to the realities of the path or cessation. Many Yogācāra works make it clear explicitly and repeatedly that not only external objects but also “mere mind” does not exist and is to be relinquished in order to attain the realization of the path of seeing and eventually buddhahood.
  
  In this context, the four “yogic practices” (Skt. prayoga) in Yogācāra works are the following four steps of realization:
  
  1. Outer objects are observed to be nothing but mind
  
  2. Thus, outer objects are not observed as such
  
  3. With outer objects being unobservable, a mind cognizing
  
  them is not observed either
  
  4. Not observing both, nonduality is observed
  
  This means that stages (1)–(3) — and thus the notion of cittamātra — are progressively dealt with only up through the end of the path of preparation. Stage (4) marks the path of seeing (the first bhūmi), on which bodhisattvas have to let go of the notion of cittamātra as well. In other words, like so many other Buddhist notions, cittamātra is no exception to simply being an expedient pedagogic tool to realize a certain level on the path. However, it is neither the final realization, nor to be reified in any way (thus becoming an obstacle to this very realization), but to be discarded once its intended function has been accomplished.'
  
  
  Author: Astus
  Date: Wed Feb 28, 2024 6:12 AM
  Title: Re: Was Nagarjuna's Madhyamaka an implicative negation?
  Content:
  Yogacara accepts the emptiness of both self and dharmas, and it denies ultimate reality to both mind and its objects. What foundation is left?"
  
  

English Translation:

The eighth line: ‘Conditions also do not exist! Both belong to illusory reflections!’

Original Text:

　　第八句：‘境亦不有！同属幻影！’

English Translation:

A sutra says: ‘Mind is not intrinsically mind; because of conditions, there is mind. Conditions are not intrinsically conditions; because of mind, there are conditions.’ This clearly explains the relationship of mutual dependence and co-arising between mind and conditions, conditions and mind. Since mind is present because of conditions, conditions also cannot exist independently of mind, because conditions arise from causes and conditions! They lack self-nature. For example, reflections in a mirror! Although they have myriad different appearances, without the mirror's light, the reflections cannot appear; conditions are also like this. Without mind, conditions cannot be formed. Even if there are beautiful landscapes or favorable circumstances, without a mind to receive and appreciate them, their presence is the same as absence. Because conditions are not intrinsically conditions, they do not proclaim themselves as beautiful or wonderful circumstances. Since mind and conditions arise in dependence on each other, being non-existent if one is absent, it is clear that both conditions and mind are unreal, both belonging to illusory reflections. Perhaps someone might say, all the scenes in the Sahā world are the karmic results brought about by the collective karma of us sentient beings; they are illusory and not true, so calling them illusory reflections is acceptable. As for the Western Pure Land of Ultimate Bliss, it is the true realm manifested when Amitābha Buddha, through diligent practice over many lifetimes and kalpas, accumulated merit to benefit the vast number of sentient beings, and the conditions matured and the fruition was perfected. It seems it cannot be called an illusory reflection.

Original Text:

　　经云：‘心不自心，因境故心；境不自境，因心故境。’这就把心与境，境与心的相因相成的关系说得一清二楚。心既因境而有，境亦不能离心独立，因境系因缘生！无有自体。比如镜影！虽有万别千差之相，如无镜光，影不能现；境亦如是，无心境无成，即或有美景佳境，无心领受鉴赏，有亦同无。以境不自境，不自谓为美妙胜境也。心与境既相对而生，离一即无，则境与心，皆非真实，同属虚幻之影明矣。或许有人要说，娑婆世界所有景物，皆我人共业所招的业果，假而非真，谓为幻影，可以说得；至于西方极乐世界，乃阿弥陀佛多生历劫精勤修行，为广大众生造福，积累功德，缘熟果满所感之真境，似不可谓为幻影。

Footnotes/Annotations:

• ‘Mind is not intrinsically mind; because of conditions, there is mind‘ (心不自心，因境故心): The First Patriarch of Chan in China, Bodhidharma, similarly taught: “Form is not intrinsically form but depends on mind; mind is not intrinsically mind but depends on form… If the mind does not stir, the environment does not arise. When both mind and environment are pure, this is true seeing.”
  
  These words highlight the dependent co-arising of mind and matter—neither exists independently or substantially, precluding any reduction of reality exclusively to mind or to matter. Regarding one-taste and non-duality in experience, a non-substantialist holds that the seamlessness and boundlessness of phenomena—like space—do not imply that mind and matter share the same substance or that one is the by‑product of the other (reductionist monism). Instead, diversity remains: mind is mind because matter is matter and vice versa; they just have to be empty by nature.
  

  
  The classical locus for this principle is the Mahātaṇhāsaṅkhaya Sutta (MN 38), where the Buddha rebukes the monk Sāti for claiming that “this very same consciousness roams and transmigrates.” The Buddha replies that consciousness is dependently originated, for without a cause it does not come to be, and that consciousness is only conventional: merely named after whatever conditions are present at the moment and cannot be spoken apart from these conditions. He then enumerates six examples:

  “Consciousness that arises dependent on the eye and forms is called eye-consciousness;
  … dependent on the ear and sounds is ear-consciousness;
  … nose and smells, nose-consciousness;
  … tongue and tastes, tongue-consciousness;
  … body and tangibles, body-consciousness;
  … mind and ideas, mind-consciousness.”

  Exactly as a blaze is named a log-fire, grass-fire, or dung-fire according to its fuel, consciousness is “reckoned according to the very condition on which it depends.” When that supporting condition ends, the corresponding stream of knowing also ceases; there is no self-identical knower that persists apart from causes and conditions.
  
  Dalai Lama’s comments on this sutra:
  
  "Sāti’s view is that consciousness exists in and of itself, independent of conditions. Saying the self is that which speaks shows the I as an agent of the action of speaking. Saying the self feels is the notion that the I is a passive subject that experiences. “Here and there” indicates the self as a transmigrator that remains unchanging as it passes through many rebirths. This consciousness or self goes from life to life, creating karma and experiencing its results, but not being transformed or changing in the process. It has an unchanging identity that remains the same as it experiences one event after another and goes from one life to the next. In short, Sāti views the consciousness as an ātman or Self.
  
  The commentary explains that Sāti was an expert in the Jātaka Tales, in which the Buddha recounts his previous lives, saying, “At that time, I was[…]”"
  
  Excerpt from Realizing the Profound View Bhikṣu Tenzin Gyatso & Bhikṣuṇī Thubten Chodron

• Sahā world (娑婆世界): The world of endurance, our current world system characterized by suffering, which beings endure.
• Collective karma (共业): Karma shared by a group of beings, resulting in a shared environment or experience.
• Western Pure Land of Ultimate Bliss (西方极乐世界): Sukhāvatī, the Pure Land created by Amitābha Buddha through his vows, a central focus in Pure Land Buddhism.
• Amitābha Buddha (阿弥陀佛): The Buddha of Infinite Light and Life, venerated in Pure Land traditions.

English Translation:

Regarding this point, it indeed warrants careful discussion. Because many people practice Pure Land methods nowadays, if they don't clearly understand the true nature of the Pure Land, don't comprehend what the Pure Land ultimately is, it will be difficult for their practice to be effective, let alone achieve deep realization of the Nianfo Samādhi [念佛三昧] and attain high-grade rebirth.

Original Text:

　　关于这一点，确应好好讨论一下。因为现在修净土的人很多，如不把净土真相搞清楚，不明白净土究竟是怎么一回事，修行起来不易得力，更谈不到深证念佛三昧，上品往生了。

Footnotes/Annotations:

• Nianfo Samādhi (念佛三昧): A state of deep concentration achieved through the practice of Nianfo (recitation or mindfulness of Amitābha Buddha's name).
• High-grade rebirth (上品往生): Refers to rebirth in the higher levels of the Pure Land, associated with deeper realization and quicker progress towards Buddhahood.

English Translation:

Firstly, concerning appearances, Sahā is the defiled and evil fruition brought about by the karma created by karmically obstructed sentient beings, while the Land of Ultimate Bliss is the pure realm manifested by Amitābha's fulfilled vows and perfected virtues. Thus, one is defiled, turbid, ugly, and evil, while the other is beautiful, wonderful, and adorned; there is a great difference. But lands arise from the mind; apart from the mind, there are no lands, and apart from lands, there is no mind. Mind is land, land is mind. Therefore, the sutras say: ‘To purify the land, first purify the mind!’ ‘As the mind is purified, the Buddha-land is purified!’ This teaches us to recognize what the Pure Land is, so we can begin practicing correctly to realize it, avoiding the mistake of merely grasping external appearances and straying onto a wrong path.

Original Text:

　　首先就相来说，娑婆是业障众生造业所招的五浊恶果，而极乐是弥陀愿满德圆所感的清净世界，故一是秽浊丑恶，一是美妙庄严，大有区别。但土从心生，离心无土，离土无心；心即土，土即心。故经云：‘欲净其土，先净其心！’‘随其心净，即佛土净！’是教我人识得净土为何物，好下手用功证取，以免徒取外相，流入歧途。

Footnotes/Annotations:

• Five Turbidities (五浊): Characteristics of a degenerate age (kalpa) in the Sahā world: turbidity of the age, of views, of afflictions, of sentient beings, and of life-span.
• Purify the mind... Buddha-land is purified: Quotes often associated with the Vimalakīrti Nirdeśa Sūtra, emphasizing the mind as the basis for the perceived environment.

English Translation:

Since there is no mind outside the land, and no land outside the mind, and mind and land are inseparable, and since the One True Dharma Realm—the true mind—does not increase in sages nor decrease in ordinary beings, then the Pure Land of Ultimate Bliss flows forth from the pure, wondrous true mind, and how can the defiled Sahā world be obtained apart from the pure Buddha-nature? Therefore, although Ultimate Bliss is pure and Sahā is defiled, both are reflections manifested within the true mind, just like reflections appearing in the mirror's light. Although there are differences in form and distinctions of purity and defilement, both are like the moon in water, utterly unobtainable/unfindable/ungraspable. One absolutely must not, because Ultimate Bliss is a pure moon reflection, mistakenly claim it is obtainable.

Original Text:

　　既然土外无心，心外无土，心土不相分离，而一真法界—真心—又在圣不增，在凡不减，则极乐净土系从净妙真心中流出，而娑婆秽土离清净佛性亦何可得？以是，极乐虽净，娑婆虽秽，同是真心中显现之影像，犹如镜光中显现之影，虽有形式之殊，净秽之别，但皆如水中之月，了不可得，绝不可因极乐为净月影而妄谓可得也。

Footnotes/Annotations:

• One True Dharma Realm (一真法界): Another term for the ultimate truth, the single reality undivided by subject and object, nature and forms, often associated with the Avatamsaka Sutra.
• True mind (真心): Synonymous with Buddha-nature, Tathāgatagarbha.
• Buddha-nature (佛性): The potential for Buddhahood within all sentient beings.
• Unobtainable/unfindable/ungraspable (了不可得): Reinforces the illusory, empty nature, applying it even to the Pure Land's appearance.
• No mind outside the land, and no land outside the mind (土外无心，心外无土): In the same vein, Bodhidharma—the First Patriarch of Ch’an—taught:

  *‘But how could one ever gain the ability to know that it is no-mind that sees, hears, feels, and knows?

  Examine this thoroughly: what form does mind have? If something can be grasped, is what is grasped mind or not? Is mind inside, outside, or somewhere in between? Wherever you search—in these three places or anywhere else—you will come up empty-handed. Precisely because it eludes discovery, it is called no-mind.*

  At Bodhidharma's pointing out, the disciple awakened in a single instant, directly realizing that there is no phenomena apart from mind and no mind apart from phenomena. All his actions became completely unobstructed. Having shattered the net of doubt, he moved with perfect freedom.”
  — Doctrine of No-Mind (see [Way of Bodhi, 2018] and [Awakening to Reality, 2018]).

  None of this points to nihilism—though misunderstanding emptiness can certainly lead to that danger. No-mind is the ever-present truth: Mind possesses no independent existence of its own. There is no mind apart from phenomena, and no phenomena apart from mind. This is exactly what the masters mean when they say mind has no true, self-existing essence.

English Translation:

Secondly, concerning true and illusory, the “Diamond Sutra” states: ‘All appearances are illusory!’ Because, as explained above, all appearances are like reflections in a mirror, utterly unobtainable/unfindable/ungraspable, they are therefore illusory and not true. They are absolutely not differentiated into true and illusory based on purity, defilement, beauty, or ugliness. Therefore, although the Pure Land is perfectly good and perfectly beautiful, it is also an illusory appearance. Furthermore, speaking of true and illusory is merely the fault of us ordinary beings clinging to appearances, establishing names, and imposing deluded distinctions. Because so-called true and illusory exist relative to each other; if one is absent, the other is unobtainable/unfindable/ungraspable. Therefore, both are provisional names. Since true and illusory exist relative to each other, when speaking of true, the illusory is already within it; when speaking of illusory, the true is also within it. A proverb says: ‘When the illusory is taken as true, the true also becomes illusory.’ To delusionally create distinctions of true and illusory where there is no true or illusory, is this not mediocre people disturbing themselves?

Original Text:

　　次就真假来说，“金刚经”谓：‘凡所有相，皆是虚妄！’以相如上文所说皆镜中之影了不可得，故假而非真，绝不因净、秽、美、丑而分真假，所以极乐国土，虽尽善尽美，亦是虚妄之相。进一步来说，说真道假，皆是我等凡夫执相立名，妄加分别之过。以所谓真假，乃相对而有，离一即不可得，故皆假名。真假既相对而有，则说真之时，假即在其中矣；说假之时，真亦在其中矣。谚云：‘假作真时真亦假。’于无真假处妄作真假，宁非庸人自扰？

Footnotes/Annotations:

• Illusory (假): Jia, meaning false, artificial, provisional, or illusory.
• True (真): Zhen, meaning true, real, authentic.
• Provisional names (假名): Prajñapti, concepts or designations assigned to phenomena that lack inherent existence.
• When the illusory is taken as true, the true also becomes illusory (假作真时真亦假): A well-known Chinese saying highlighting the relativity and interdependent nature of concepts like true and false.

English Translation:

Furthermore, because the mirror necessarily displays reflections, having the true mind does not preclude illusory appearances; without appearances, there is no way to display the true mind. Therefore, the “Amitābha Sūtra” proclaims the adornments of the Pure Land. Because reflections are inseparable from the mirror, having illusory appearances does not preclude the true mind; without the true mind, there is no way for illusory appearances to be formed. Therefore, the “Diamond Sūtra” reveals the wondrous essence, where not a single dharma stands. Since nature [性 xìng, essence/emptiness] and appearances [相 xiàng] are inseparable, as intimately related as water and waves, therefore, seeing appearances is seeing nature; not a single thing can obstruct perception, thus it is said that all illusory is true. Seeing nature does not abolish appearances; the wondrous function of differential characteristics is perfectly established, thus it is said that all true is illusory. True is illusory, illusory is true—it is all our deluded mind causing mischief. In reality, the numinous and wondrous true mind is where not a single thing stands; what true or illusory can be spoken of?

Original Text:

　　复次，镜必显影故，有真心不无假相，无相无从显示真心，故“弥陀经”宣示极乐庄严；影不离镜故，有假相不无真心，无真心无从成其假相，故“金刚经”显示妙体，一法不立。性相既不相离，密切有如水之与波，故见相即见性，无有一物可当情，故谓全假即真；见性不废相，圆成差别妙用，故谓全真即假。真假假真，全是我人妄心作祟，实则灵妙真心，一物不立，有何真假之可言哉？

Footnotes/Annotations:

• Amitābha Sūtra (弥陀经): The Smaller Sukhāvatīvyūha Sūtra, which describes the beauties and adornments of Amitābha's Pure Land. 
• Not a single dharma stands (一法不立): Expresses the ultimate emptiness where no concept or entity has inherent existence.
• Nature (性): Svabhāva or prakṛti, the intrinsic nature, often referring to emptiness or Buddha-nature. 
• Seeing appearance is seeing nature (见相即见性): A key Mahayana principle: the Ultimate is not separate from phenomenal appearance.
• All illusory is true (全假即真): The totality of illusory phenomena, when understood correctly, reveals the true nature.
• All true is illusory (全真即假): The true nature (emptiness) necessarily manifests as illusory appearances.

English Translation:

Therefore, if one says the Pure Land of Ultimate Bliss is true, then the Sahā world is also true; if one considers Sahā to be illusory, then Ultimate Bliss is also illusory. Thus, both the pure and defiled lands flow forth from the One True Dharma Realm. One absolutely must not, because ordinary beings bound [in samsara] are deluded about the true mind, create karma, and receive retribution, deny their numinous nature [灵性 língxìng] and claim that the manifested defiled land and karmic appearances do not flow forth from the true mind of Buddha-nature.

Original Text:

　　故如说极乐世界是真，则娑婆世界亦真；如谓娑婆系假，则极乐亦假。故净秽二土皆从一真法界中流出，绝不可因在缠凡夫，迷昧真心，造业受报，而否定其灵性，谓所现秽土业相，非从佛性真心中宣流也。

Footnotes/Annotations:

• Numinous nature (灵性): The vivid clarity and knowing, noetic capacity of a mind present in all beings, the conscious, clarity aspect of Buddha-nature (which has two aspects: clarity and emptiness).

English Translation:

Furthermore, the Pure Land of Ultimate Bliss has distinctions of four lands and nine grades. The lowest level is the Land Where Sages and Ordinary Beings Dwell Together [凡聖同居土 fán shèng tóng jū tǔ]. Although it has various wonderful adorned appearances, in the Land of Expedient Liberation with Remainder [方便有餘土 fāngbiàn yǒu yú tǔ] and the Land of Real Reward with Adornment [實報莊嚴土 shíbào zhuāngyán tǔ], the higher the land, the purer, fainter, more subtle, and marvelous the appearances become. Reaching the highest Land of Eternally Quiescent Light [常寂光淨土 cháng jì guāng jìngtǔ], it is even purer, more subtle, marvelous, and luminous, yet not a single appearance is established [as existent]. Although not a single appearance is established [as existent], it is also not outside the aforementioned three lands. Therefore, those who practice by clinging to appearances only attain low-grade rebirth; those who see the nature through empty appearances can attain high-grade rebirth. Therefore, true cultivators of the Pure Land neither cling to appearances nor abolish appearances. They just put everything down, sit upright with proper posture, sincerely and respectfully hold the name [of Amitābha], using the breath as prayer beads, and recite [nian] continuously and densely, day and night through the six periods, without slackening for a long time. They will naturally attain the Nianfo Samādhi. At that time, without waiting for the end of life to be reborn in the West, they have already secured a high-grade lotus seat.

Original Text:

　　再说极乐世界，有四土九品之别。最下层凡圣同居土，虽有种种庄严妙相，但方便有余土与实报庄严土，则土愈高而相愈清淡妙微，至最高常寂光净土，则更净妙微明而一相不立。虽一相不立，亦不出上述三土之外。故执相修行者，只得下品往生，空相见性者，始能往生上品。以是真修净土者，既不执相，亦不废相，只一切放下，端身正坐，诚心敬意，执持名号，以呼吸为数珠，昼夜六时，绵绵密密念去，久久不懈，自得念佛三昧。到那时，不等命终生西，已早预上品莲位矣。

Footnotes/Annotations:

• Four Lands: A Tiantai classification of Pure Lands: 1) Land Where Sages and Ordinary Beings Dwell Together (where beings of varying levels coexist), 2) Land of Expedient Liberation with Remainder (for Arhats and Pratyekabuddhas who still have subtle attachments), 3) Land of Real Reward with Adornment (for Bodhisattvas), 4) Land of Eternally Quiescent Light (the ultimate truth, the Dharmakāya itself, inseparable from the Buddha).
• Nine Grades (九品): Refers to the nine levels of rebirth within the Pure Land, described in the Contemplation Sutra (Amitāyurdhyāna Sūtra), based on the practitioner's level of merit and understanding.
• Hold the name (执持名号): Refers to the practice of Nianfo, reciting Amitābha's name.
• Recite (念): Nian. Here, in the context of holding the name and reciting continuously, it clearly implies recitation, though the underlying state aimed for is one-pointed mindfulness (samādhi).
• Six periods (昼夜六时): Day and night, traditionally divided into six periods for practice.
• Lotus seat (莲位): Rebirth in the Pure Land is often described as being born within a lotus flower.

English Translation:

The ninth line: ‘Wondrous function is like sands of the Ganges, all is conditional mind.’

Original Text:

　　第九句：‘妙用恒沙，尽是缘心。’

English Translation:

As mentioned above, when we practice, we must not rigidly suppress thoughts from arising, completely extinguishing the deluded mind; we can only transform it dynamically. When thoughts arise, disregard [不睬 bù cǎi] them, do not allow clinging to conditions and continuation. The reason is that for the great potential and great function to arise in the future, we still need to rely on this deluded mind. If this deluded mind is suppressed to death, the true mind will also have no way to give rise to wondrous function. For example, water forms waves due to wind; if the waves are completely eliminated, the water will also cease to exist. The “Sutra of Perfect Enlightenment” says, after ‘At all times, do not give rise to deluded thoughts,’ it immediately follows with: ‘Regarding the various deluded minds, also do not extinguish them.’ This teaches us to use dynamic practice to activate the future wondrous function of Prajñā.

Original Text:

　　上面说过，吾人做功夫，不可死压念头不起，将妄心灭尽；只可活转，念起不睬，不令攀缘相续。原因就是将来要起大机大用，还要藉这妄心。这妄心如果压死了，真心也就无从起妙用了。比如水因风起浪，浪若去尽，水也就没有了。“圆觉经”于‘居一切时，不起妄念’后接著就说：‘于诸妄心亦不息灭。’即教吾人用活功夫以启将来般若妙用也。

Footnotes/Annotations:

• Disregard (不睬): Instruction on how to handle thoughts: let them arise and pass without engaging or suppressing them.
• Conditional mind (缘心): As defined before, the mind arising dependent on conditions. Here, the author equates it with the ordinary 'deluded mind' (妄心 wàngxīn), emphasizing its potential function.
• Sutra of Perfect Enlightenment (圆觉经): A Mahayana sutra popular in East Asia, discussing primordial awakening and methods of cultivation.
• Prajñā (般若): Transcendent wisdom, insight into emptiness.

English Translation:

Our ordinary daily activities, as well as all creations and inventions, are all the wondrous function of this ‘deluded mind.’ Without it, we would be like idiots or fools, unable to accomplish any task. In the state of an ordinary being, it is this mind that functions; in the future, upon becoming a worthy or a sage, the vast spiritual functions that arise also cannot be separated from it. However, in the state of an ordinary being, due to dwelling and attachment, it is called the deluded mind or the mental faculty [识神 shíshén]; in the state of a sage or worthy, when all clinging is removed, it is called Prajñā or numinous awareness (靈知) [靈知 língzhī].

Original Text:

　　我等凡夫的日常起居与一切创作、发明，无一不是这‘妄心’的妙用。离开它，我们就像痴子、傻子一样，不能成就什么事业。在凡夫位，既是它在起作用；将来成贤成圣，所起广大神用，也离不开它。不过在凡夫位，因有住著，称作妄心、识神；在圣贤位，去尽粘缚，称为般若、灵知罢了。

Footnotes/Annotations:

• Mental faculty (识神): Often refers to the discriminating consciousness (vijñāna), particularly the ego-consciousness, which is seen as the basis for samsaric existence when clung to.
• Numinous awareness (靈知): The fundamentally bright, knowing quality of the mind.

English Translation:

I often ask people: How far apart are the mental faculty [識神 shíshén] and True Suchness [真如 zhēnrú]? Listeners are greatly alarmed, saying that True Suchness and the mental faculty—one is the true mind, the other is deluded consciousness—how can they be mentioned in the same breath? They even use Chan Master Xuansha's verse as proof: ‘Practitioners of the Way do not recognize the true, just because they have always recognized the mental faculty; the root of birth and death for countless kalpas, fools call it the original person!’ Hearing this, I cannot help but laugh heartily and say: ‘Have you, sir, recognized the “original person”? If not, True Suchness becomes the mental faculty; if recognized, the mental faculty is True Suchness. How can there be two different things?’ As mentioned above, waves are fundamentally water, and water is inseparable from waves; seeking water apart from waves, where can water be obtained? Moreover, if water does not produce waves, it is just dead water; how can it be vast and magnificent? If True Suchness does not make use of the mental faculty, it is also like a foolish child, unable to function. Xuansha's verse does not say the mental faculty is bad; the crux of the problem lies in whether one recognizes the original person or not! If recognized, then the mental faculty is directed by the master, accomplishing all magnificent and vast wondrous functions; if not recognized, then the wicked servant bullies the master, rebelling and causing chaos.

Original Text:

　　我尝问人：识神与真如相去多少？闻者大惊，谓真如与识神，一是真心，一是妄识，何可相提并论？并以玄沙禅师偈作佐证：‘学道之人不识真，只为从来认识神；无量劫来生死本，痴人唤作本来人！’余闻之，不觉哈哈大笑道：‘阁下识得“本来人”否？若不識，真如就变为识神；若识得，识神就是真如，何有二致？’上面说过，波本是水，水不离波；离波觅水，水从何得？而且水不起波澜，只是死水，何能壮阔？真如不假识神，亦是痴儿，无从起用。玄沙一偈，不是说识神不好，间题症结在识不识得本来人！若识得，则识神由主人指挥，成就一切波澜壮阔的妙用；若识不得，则恶仆凌主，背叛作乱矣。

Footnotes/Annotations:

• True Suchness (真如): Tathatā, the state of "thusness" or "suchness," the ultimate, unchanging reality; another term for emptiness or the true nature of things.
• Chan Master Xuansha (玄沙禅师): Xuansha Shibei (玄沙師備, 835–908), a prominent Chan master, disciple of Xuefeng Yicun.
• Original person (本来人): One's original face or true nature before conceptual thought arises. Xuansha's verse warns against mistaking the ordinary discriminating consciousness (识神) for this true nature. The author reinterprets this, suggesting that the mental faculty becomes the marvellous activities of True Suchness when the true nature is recognized.

English Translation:

The tenth line: ‘Where the conditional mind ceases, instantly realize no-arising!’

Original Text:

　　第十句：‘缘心息处，顿证无生！’

English Translation:

A sutra says: ‘Cease the frantic mind, that itself is Bodhi!’ The principle here is just like the examples of reflection and mirror, water and wave given above. Reflections and waves cannot be separated from the mirror and water; similarly, the deluded mind is not separate from Bodhi, the right awakening. Because it is inseparable, if you eliminate the deluded mind, there will be no right awakening either. Therefore, cultivators who want to personally realize the unproduced and unceasing true nature of Suchness must not use any means to remove the deluded mind, but can only use the practice of ‘ceasing’ [息 xī], bringing this deluded mind that clings to conditions and objects to a halt. Just like where waves cease is water, the wondrously luminous true mind will then abruptly manifest.

Original Text:

　　经云：‘息下狂心，即是菩提！’这个道理，就和我们上面所举的影与镜、水与波一样，影与波俱不能离镜与水，同样，妄心也不离菩提正觉。以不离故，除去妄心，即无正觉。故修道人要亲证不生不灭的真如实性，不可用什么手段去除妄心，而只能用一个‘息’字功夫，将这对境攀缘的妄心停息下来，就如波浪息处即是水一样，妙明真心就豁然现前了。

Footnotes/Annotations:

• Cease the frantic mind, that itself is Bodhi (息下狂心，即是菩提): A saying emphasizing that awakening is not found elsewhere but in the calming of the agitated, deluded mind.
• Ceasing (息): Xi, meaning to cease, rest, calm down. This refers to letting the activity of the conditional, grasping mind subside naturally, rather than forcefully suppressing it.

English Translation:

If practitioners truly know that all external conditions are like heat hazes or flowers in the sky, lacking substantial reality, and refrain from clinging to them or giving rise to deluded thoughts, then the spirit will be serene and wisdom clear, the numinous light (靈光) [靈光 língguāng] shining alone. The mind within will be bright and pure, like a mirror reflecting objects, without grasping or rejecting, without love or hate. Although clearly aware, not a single thought arises; though not a single thought arises, one is clearly aware. Right then and there, one personally realizes the true reality of no-arising. There is no need to exert any clumsy effort beyond ceasing the mind.

Original Text:

　　学者果知一切外境，皆如阳焰、空花，无有实体，不去攀缘，不生妄念。则神宁智清，灵光独耀，衷心明净，如镜照物，无取无舍，无爱无憎；虽了了分明而一念不生，一念不生而了了分明，当下即亲证无生实相矣。无须于息心之外更用何拙力也。

Footnotes/Annotations:

• Numinous light (靈光): The fundamental radiance or clarity of the true mind.

English Translation:

All dharma methods, whether it be Nianfo [recitation/mindfulness of Buddha], mantra recitation, or Chan investigation [参禅 cānchán], are merely tools and means for the practice of ‘ceasing.’ They teach you, through Nianfo, or mantra recitation, or Chan investigation, to cease the frantic mind, thereby opening the fundamental [nature] and clearly seeing the true mind. It is not about obtaining some peculiar marvel from Nianfo, mantra recitation, or Chan investigation. An ancient worthy said: ‘In the Buddhadharma, there is no place for you to exert your mind!’ He also said: ‘Wearing clothes and eating food is it; stirring the mind and moving thoughts is deviation!’ Because Buddha-nature is inherently possessed by sentient beings, it is not obtained from outside; it requires no seeking, no grasping, hence no need to exert effort. Conversely, striving outwards, seeking from others, the more one seeks, the farther one gets; the more effort one uses to grasp, the less one obtains. Therefore, Buddhadharma is the greatest labor-saving undertaking, unlike worldly affairs which require painstaking planning and careful arrangement before they can be obtained. Laozi said: ‘For the Way, diminish daily!’ If practitioners can truly put down everything they can do, know, and possess, then where the frantic mind ceases, they instantly realize no-arising. A proverb says: ‘Having worn out iron shoes searching in vain, finding it required no effort at all!’ There is good reason for this.

Original Text:

　　一切法门不管是念佛、持咒，还是参禅，俱不过是‘息’字的工具和手段，教你由念佛，或是持咒、参禅，将狂心息下，从而打开本来，明见真心罢了。并非从念佛、持咒，或参禅中得个什么奇特玄妙。古德云：‘佛法无你用心处！’又云：‘穿衣吃饭即是，举心动念即乖！’以佛性众生本具，非从外得，不用求，不用取，故无须用力也。相反，著力向外追求，从他讨取，则愈求愈远，越用力取越不得。是以佛法是最伟大的省力事业，非同世法须惨淡营谋、苦心筹措而后可得也。老子曰：‘为道日损！’学人果能将自己所会、所知、所有的一切一切统统放下，则狂心息处，顿证无生矣。谚云：‘踏破铁鞋无觅处，得来全不费工夫！’良有以也。

Footnotes/Annotations:

• Nianfo (念佛): Recitation or mindfulness of the Buddha's name.
• Mantra recitation (持咒): Repeating sacred syllables or phrases.
• Chan investigation (参禅): The Chan practice of investigating a kōan or meditative topic (like "Who is reciting the Buddha's name?").
• Wearing clothes and eating food is it; stirring the mind and moving thoughts is deviation! (穿衣吃饭即是，举心动念即乖！): Classic Chan sayings pointing to the immediacy of the Way in everyday activities and the error of conceptual seeking.
• Laozi (老子): Founder of Daoism, quoted here ("為道日損" - Wei Dao Ri Sun) from the Dao De Jing, meaning practicing the Way involves daily decrease (of desires, attachments, concepts).
• Having worn out iron shoes... (踏破铁鞋无觅处，得来全不费工夫！): A common Chinese proverb expressing that something sought arduously everywhere is often found effortlessly close at hand, applied here to the realization of one's true nature.

English Translation:

The eleventh and twelfth lines: ‘The true reality of no-arising cannot be seen by the eye; Obscure and deep, within it there is spirit!’

Original Text:

　　第十一、十二句：‘无生实相，非可眼见；杳杳冥冥，其中有精！’

English Translation:

This unproduced, unceasing, non-coming, non-going, unincreasing, undecreasing true nature of Suchness is the equal and true reality [實相 shíxiàng], which is vast without outside and small without inside. The “Diamond Sutra” says: ‘All appearances are illusory.’ Appearances that possess signs [characteristics] all arise from causes and conditions, lack self-nature, and are therefore illusory and unreal. The true reality is the signless, pure, wondrous great appearance. Since the great appearance is formless, the eye cannot see it. However, when the practice reaches the point where the bottom of the bucket falls out [桶底脫落 tǒngdǐ tuōluò], and subject and object both perish, the dharma-eye of the mind-ground can see the Way. But this ‘seeing’ is not the ‘seeing’ of the eyes seeing; it means viewpoint, understanding, experience, realization. Because although it is obscure and deep [杳杳冥冥 yǎoyǎo míngmíng], signless and unsmellable, it is not annihilation or stubborn emptiness; rather, it possesses ‘true spirit’ [真精 zhēnjīng], ‘wondrous essence’ [妙體 miàotǐ]. This ‘true spirit, wondrous essence,’ in other words, is ‘numinous awareness (靈知) apart from thought’ [離念的靈知 líniàn de língzhī]. When your practice reaches the point where the sense faculties and sense objects fall away, and self and dharmas are both forgotten, naturally, when the time comes, the spirit knows [神知 shénzhī]; you suddenly realize and verify this utterly bare, sparklingly clean, numinous, bright true essence—this is your original fundamental destiny [本命元辰 běnmìng yuánchén].

Original Text:

　　这个不生不灭，不来不去，不增不减的真如妙性，是大而无外，小而无内的平等真实之相。“金刚经”云：‘凡所有相，皆是虚妄。’有相之相，皆因缘所成，无有自体，故皆虚幻不实；真实之相，是无相的净妙大相。大相无形故，眼不能见。但功夫做到桶底脱落，能所双亡时，心地法眼，可以见道。但这个‘见’，不是眼睛看见的‘见’，而是见地、知见、体会、领悟之意。因为它虽杳杳冥冥，无相可见，无味可嗅，但非断灭、顽空，而是有‘真精’‘妙体’的。这‘真精妙体’，换句话说，就是‘离念的灵知’。当你功夫做到根尘脱落，人法双忘时，自然时到神知，一下子领悟，证验这净裸裸，赤洒洒，灵明真精，就是你本命元辰。

Footnotes/Annotations:

• True reality (實相): Bhūtakoṭi, the limit of reality, ultimate truth.
• Signless (無相): Animitta, without characteristics, a quality of emptiness.
• Bottom of the bucket falls out (桶底脫落): A classic Chan metaphor for sudden awakening, where the container of dualistic perception breaks open.
• Subject and object both perish (能所双亡): The dissolution of the perceived duality between the perceiver (subject) and the perceived (object).
• Dharma-eye of the mind-ground (心地法眼): The wisdom eye that perceives the true nature of reality, arising from the purified mind (mind-ground). 
• Wondrous essence (妙体): The marvelous, ineffable nature of reality.
• Numinous awareness (靈知) apart from thought (離念的靈知): Pure awareness functioning without conceptual overlay.
• Sense faculties and sense objects fall away (根尘脱落): Transcendence of ordinary sense perception.
• Self and dharmas are both forgotten (人法双忘): Realization of the emptiness of both the self (人我空) and phenomena (法我空), i.e., twofold emptiness, leading to the exhaustion of imputed self and phenomena.
• When the time comes, the spirit knows (时到神知): Indicates that realization happens spontaneously when conditions are ripe.
• Original fundamental destiny (本命元辰): One's true nature.

English Translation:

Having realized the wondrous nature, looking back, because reflections are inseparable from the mirror, then the myriad phenomena seen by the eye, heard by the ear, touched by the body—none are separate from it, the true spirit; none are apart from its wondrous function; none are other than its commentary. When practitioners reach this stage, they hear the Way at all times and see the nature everywhere. The Sixth Patriarch said: ‘A person who truly sees the nature, even wielding a sword on the battlefield, is also seeing the nature!’ Dahui said: ‘A thoroughly awakened person can also see the Way with the physical eye!’ The wondrous principle of the non-duality of nature and appearance is revealed completely in one phrase!

Original Text:

　　既证悟了妙性，回过头来以影不离镜故，则目所见、耳所闻、身所触的万象森罗，无一不是它—真精—的显现，无一不是它的妙用，无一不是它的注脚。学人到此地步，则时时闻道，处处见性了。六祖云：‘真见性人，抡刀上阵，亦是见性！’大慧云：‘彻悟人，肉眼亦能见道！’性相不二的妙理，一语宣泄无遗！

Footnotes/Annotations:

• Seeing the nature (见性): Kenshō (Japanese), the initial direct realization or insight into one's true nature.
• Dahui (大慧): Dahui Zonggao (大慧宗杲, 1089–1163), a major figure in the Linji (Rinzai) school of Chan, known for advocating kōan practice.
• Non-duality of nature and appearance (性相不二): The Mahayana understanding that ultimate truth (nature, emptiness) and phenomenal appearance are inseparable.

English Translation:

The thirteenth line: ‘Those who realize this are called seeing the nature.’

Original Text:

　　第十三句：‘证悟之者，名曰见性。’

English Translation:

The term ‘clarifying the mind and seeing the nature’ [明心见性 míngxīn jiànxìng] is regarded by modern practitioners of the Way as something lofty and unattainable, belonging to the realm of sages and worthies, beyond the reach and aspiration of ordinary beings like us. To end birth and death, they think they can only recite Amitābha Buddha's name and seek rebirth in the Western Pure Land. Little do they know that clarifying the mind and seeing the nature is not difficult, nor is it lofty and unattainable (I have explained the reasoning for this in detail in the article "A Brief Discussion on Clarifying the Mind and Seeing the Nature," and will not repeat it here). We only need to follow the method described above: cease the frantic mind, do not attach to previous objects, yet do not extinguish correct mindfulness, and furthermore, do not seek peculiar marvels. Then, in the midst of clear awareness, not a single thought is obtainable; although not a single thought is obtainable, one remains clearly aware, not falling into dullness or unknowing neutrality. This is the ‘true spirit’ mentioned in the previous section, described as ‘Obscure and deep, within it there is spirit,’ and also what Great Master Yongjia called the Great Way of ‘stillness and alertness combined, alertness and stillness combined.’ Practitioners should seize the opportunity, at this critical moment of clarity without thought, which hangs by a hair, grasp it firmly—this is called seeing the nature! If one pauses slightly to deliberate, one will again be confused by its reflections; if one abandons this and seeks elsewhere, or suspects there is some other marvel, then it becomes utterly unobtainable!

Original Text:

　　明心见性一词，现代修道人都把它看作是高不可攀的圣贤边事，非我等凡夫所可攀登、企及的。要了生死，只好念念阿弥陀佛，往生西方去吧，殊不知明心见性并非难事，更不是高不可攀的（其中道理我在“略论明心见性”一文中叙述甚详，现不复赘）。我们只按上述方法，息下狂心，不著前境，亦不息灭正念，更不求奇特玄妙，则了了分明中，无一念可得；虽无一念可得，而了了分明，不落昏昧无记。此即上节所说之‘杳杳冥冥，其中有精’之‘真精’，亦即永嘉大师所谓‘寂寂惺惺，惺惺寂寂’的大道。学者把握时机，当此分明而无念的一发千钧之时，将其一把擒来，即谓之见性！若稍停机伫思，又被它影子所惑；若舍此而别求，或疑为另有玄妙，则杳不可得矣！

Footnotes/Annotations:

• Clarifying the mind and seeing the nature (明心见性): A common Chan phrase for awakening.
• Correct mindfulness (正念): Samyak-smṛti, maintaining clear awareness without distraction.
• Reflections (影子): Here likely refers to conceptual thoughts or secondary elaborations that arise about the direct experience, obscuring it.

English Translation:

Chan Master Dongshan’s “Song of the Five Ranks of Lord and Vassal,” in the verse for the stage of seeing the Way, ‘Arrival Within the Upright’ [偏中正 Piān Zhōng Zhèng], says: ‘Arrival Within the Upright: the old woman who lost the dawn encounters the ancient mirror; clearly facing it, there is no other truth—stop confusing the head and recognizing reflections!’ This admonishes us that at the critical moment, we must be sharp and brilliant, grasp it through intuitive understanding, and not miss the opportune moment. If this is the case, how difficult can clarifying the mind and seeing the nature be?

Original Text:

　　洞山禅师“五位君臣颂”，于见道位‘偏中正’颂曰：‘偏中正，失晓老婆逢古镜，分明觌面别无真，休更迷头还认影！’即箴规我人于关键时刻，猛著精彩，心领神会，而勿错过良机也。审如斯，明心见性，亦何难哉？

Footnotes/Annotations:

• Arrival Within the Upright (偏中正 - Pian Zhong Zheng): The third of Dongshan's Five Ranks, representing the initial direct insight into emptiness (the 'lord' or 'upright') while still situated within the phenomenal world (the 'vassal' or 'biased').
• The old woman who lost the dawn encounters the ancient mirror (失晓老婆逢古镜): A metaphor for the sudden, direct encounter with one's original nature (ancient mirror) after a period of confusion or searching (lost the dawn).
• Stop confusing the head and recognizing reflections (休更迷头还认影): A warning against mistaking phenomenal appearances or conceptual thoughts (reflections) for the true nature itself, or getting lost in seeking after the initial glimpse. 'Confusing the head' (迷头) likely means losing sight of the fundamental point.

English Translation:

After initially seeing the nature, a practitioner of the Way is not yet finished. One must still constantly contemplate [觀照 guānzhào], temper the mind through experiences, exert effort in polishing, and eliminate habitual tendencies [習氣 xíqì], only then can one end birth and death. Otherwise, if the mind arises upon seeing circumstances, and deluded thoughts stir ceaselessly, this is called delusion after awakening [悟后迷 wùhòu mí], and birth and death remain unresolved. Therefore, ancient worthies often engaged in the practice of ox-herding [牧牛行 mùniú xíng] after awakening, carefully nurturing and protecting [the realization], in order to reach maturity. It is not the case that one awakening is sufficient to finish the task. Although occasionally there are those who achieve sudden awakening, sudden cultivation, and sudden realization, requiring no nurturing practice, they are ultimately few in number and cannot be generalized. After the ‘Arrival Within the Upright’ stage of seeing the Way, Chan Master Dongshan further composed a verse for the stage of cultivating the Way, ‘Arrival Within the Biased’ [偏中至 Piān Zhōng Zhì], teaching us that after seeing the Way, one must not be content with little attainment but must further temper the mind through experiences, eliminate all delusional habits, and ascend progressively higher to reach the ultimate. Regarding this point, the Chan school speaks of Three Barriers [三關 sānguān]: first, breaking the initial barrier [破本參 pò běncān], clearly seeing the true nature, which is breaking the first barrier—cutting off the stream [截斷眾流 jiéduàn zhòngliú]; second, meticulous protection, nurturing the holy embryo [長養聖胎 chángyǎng shèngtāi], being free and unobstructed in all circumstances and conditions, even to the point where protection is unnecessary and there is no trace of effort, which is breaking the heavy barrier—covering heaven and earth [涵蓋乾坤 hángài qiánkūn]; third, letting go entirely, everything is permissible; one can enter Buddhahood and also enter the demonic realm; so-called path is home, home is path, which is breaking the final impenetrable barrier—following the waves and drifting with the current [隨波逐流 suíbō zhúliú].

Original Text:

　　修道人于初见性后，并非即了，还须时时观照，历境练心，著力打磨，了除习气，方能了生脱死。否则，见境生心，妄念动荡不停，是谓悟后迷，生死依旧不了。故古德多于悟后作牧牛行，绵密保任，以臻圆熟，非一悟即可了手。虽间或也有顿悟、顿修、顿证者，无须做保任功夫，但毕竟为数不多，不可一概而论。洞山禅师于‘偏中正’见道位后，更颂修道位‘偏中至’，即教吾人于见道后，不可得少为足，更须历境练心，除尽妄习，上上升进，以臻究竟也。关于此点，宗下有三关之说，即一、破本参明见真性，为破初关—截断众流；二、绵密保护，长养圣胎，于一切境缘上自在无碍，乃至不用保而毫无走著，是为破重关—涵盖乾坤；三、放任皆是，能入佛，亦能入魔，所谓路途即家舍，家舍即路途，是为破末后牢关—随波逐流。

Footnotes/Annotations:

• Contemplate (觀照): Post-awakening practice involves continuous observation and insight into how the mind interacts with phenomena.
• Habitual tendencies (習氣): Vāsanā, latent karmic imprints or habitual patterns of thought and behavior that persist even after initial awakening and need to be purified.
• Delusion after awakening (悟后迷): The state where initial insight fades or is lost due to the power of habitual tendencies if post-awakening practice is neglected.
• Practice of ox-herding (牧牛行): A metaphor for the gradual process of taming the mind after initial awakening, famously depicted in the Ten Ox-Herding Pictures.
• Nurturing and protecting (保任): Bǎorèn, the practice of sustaining and deepening the initial realization (kenshō/seeing the nature).
• Sudden awakening, sudden cultivation, sudden realization (顿悟、顿修、顿证): Represents the possibility, emphasized in some Chan traditions (like Linji/Rinzai), of achieving full liberation rapidly after the initial breakthrough, though the author acknowledges this is rare.
• Arrival Within the Biased (偏中至): Dongshan's fourth rank, representing the active cultivation phase after initial insight (third rank, Arrival Within the Upright).
• Three Barriers (三關): A common framework in Chan for describing stages of progress. 

English Translation:

The fourteenth line: ‘Therefore, without seeking, the mind naturally becomes peaceful and unified.’

Original Text:

　　第十四句：‘是故无求，心自宁一。’

English Translation:

An ancient worthy said: ‘When a person reaches the state of no seeking, their character is naturally lofty!’ When a person seeks something, it is precisely a reflection of clinging to circumstances and attaching to appearances. If the mind is truly empty, not seeing a single thing, what is there to seek? Or one might say: I am not seeking other things, but seeking rebirth in the West, seeking Buddhahood. Reply: You are fundamentally Buddha, no need to seek; seeking prevents seeing. As stated above, ceasing the frantic mind is Bodhi; one only needs to cease, not seek. Great Master Fu [Fu Dashi] said: ‘Night after night, I embrace the Buddha in sleep; morning after morning, I arise together with him.’ It is always radiating light at the gates of your six sense faculties, not lacking in the slightest; what is there to seek?

Original Text:

　　古德云：‘人到无求品自高！’人有所求，正是粘境著相的反映，心苟真空，不见一物，还求个什么？或曰：非求他物，乃求生西，成佛也。曰：本来是佛，不用求，求则不见。上面说过，息下狂心，即是菩提，只须息，不用求。傅大士云：‘夜夜抱佛眠，朝朝还共起。’它时时在你六根门头放光，不缺分毫，还求个什么？1

Footnotes/Annotations:

• Great Master Fu (傅大士): Fu Xi (傅翕, 497–569), also known as Fu Dashi (Great Master Fu), a famous lay Buddhist adept in China, considered an incarnation of Maitreya by some. His verse emphasizes the constant presence of one's Buddha-nature.
• Six sense faculties (六根门头): Eyes, ears, nose, tongue, body, and mind. The 'gates' through which perception occurs.

English Translation:

As for seeking rebirth in the West, one only needs to practice Nianfo single-mindedly, having no other mind apart from Nianfo. This is called ‘the entire Buddha is the mind, the entire mind is the Buddha’; mind and Buddha interact, merging into one piece. Then one can definitely be reborn in the Pure Land. Because Amitābha is the Buddha of one's own mind, and the Pure Land is the inherent Land of Ultimate Bliss within one's own mind; reciting the Buddha's name awakens the Amitābha of one's own mind, leading to rebirth in the Pure Land inherent in one's own mind. Why is seeking necessary? What is valued in Nianfo is attaining single-mindedness [一心 yīxīn]; single-mindedness is no-mind [無心 wúxīn]. Since there is no-mind, what is there to seek? If one intentionally focuses on a Buddha outside the mind and seeks rebirth in a land outside the mind, then one is far from the Way! Furthermore, one who attains Nianfo Samādhi sees no distinction between mind, Buddha, and sentient beings, nor any difference between East and West. Although reborn, it is without arising [無生]; being without arising, there is no non-rebirth. So why the need to seek rebirth! Also, if seeking and grasping reach their extreme, it becomes no seeking and no grasping. Therefore, for those engaged in seeking and grasping, when seeking and grasping reach the ultimate point, they still return to no seeking and no grasping. Rebirth in the West is inseparable from faith, vows, and practice [信願行 xìn yuàn xíng]; because practice can encompass faith and vows, if one can be diligently unremitting, practicing Nianfo single-mindedly, faith and vows are already included within it.

Original Text:

　　至于说，求生西方，只须一心念佛，于念佛外，别无他心，所谓全佛是心，全心是佛，心佛道交，打成一片，则决定能生净土。以弥陀乃当人自心之佛，净土乃自心本具之极乐；念佛唤醒自心弥陀，往生自心本具之净土，何用求为？念佛者，贵得一心，一心即无心，既然无心，还求个什么？若著意念心外之佛，求生心外之土，则去道远矣！复次，得念佛三昧者，不见有心、佛、众生之别，东方、西方之异，虽生而无生，无生而无不生，又何用求往生哩！又求取若极，即无求取，是故从事求取者，求取至究竟，仍归无求无取也。生西不离信愿行，以行能摄信愿故，能精进2不懈，一心念佛，信愿即在其中矣。

Footnotes/Annotations:

• Nianfo (念佛): Recitation/mindfulness of Buddha's name.
• Single-mindedness (一心): Eka-citta, one-pointedness of mind, crucial for Nianfo practice.
• No-mind (無心): Here equated with the state of single-minded focus where discriminating thoughts and seeking cease.
• Without arising (無生): Anutpāda, non-arising, the nature of ultimate truth. Being reborn while understanding non-arising means seeing the illusory and empty nature of birth and death, and all phenomena in general. 
  
  Candrakīrti discusses the synonymous nature of emptiness and nonarising in his Prasannapāda:
  
  Whatever by nature is nonarising, that is emptiness. That emptiness bearing the characteristic of being nonarising by nature is the presentation of the middle way, that is, because in something that does not arise by nature there is no existence, and because there is no perishing in something which does not arise by nature, there is no nonexistence. Because of being free from the two extremes of existence and nonexistence, that emptiness bearing the characteristic of nonarising by nature itself is the middle way or the middle path.
  
  The Bodhicittavivaraṇa concurs:
  
  That phenomena are born from causes can never be inconsistent [with facts]; since the cause is empty of cause, we understand it to be empty of arising. The nonarising of all phenomena is clearly taught to be emptiness.
  
  
• Faith, vows, and practice (信願行): The three essentials for rebirth in the Pure Land according to Pure Land teachings: faith in Amitābha and the Pure Land, the vow to be reborn there, and the practice (primarily Nianfo).

English Translation:

If we can truly achieve no seeking, no attainment, then the mind, without seeking peace, becomes peaceful of itself; without desiring unity, becomes unified of itself. When the practice reaches this stage, then one returns home and sits securely, learning ceases, and non-action [無為 wúwéi] prevails; one passes the days leisurely and contentedly,逍遥自在 [xiāoyáo zìzài - carefree and at ease].

Original Text:

　　我人苟能真正做到无求、无得，则心不求宁而自宁，不欲一而自一。功夫做到这步田地，则归家稳坐，绝学无为，安闲度日，逍遥自在矣。

Footnotes/Annotations:

• Non-action (無為): Wu wei. In this context, it likely refers to effortless activity arising from the realized state, free from striving and dualistic clinging, aligning with the second definition provided in the prompt ("non-action" signifying natural, spontaneous actions without the illusion of self and duality). It can also imply the "unconditioned" nature of the realized state itself.
• Carefree and at ease (逍遥自在): Describes the state of liberation and effortless freedom.

English Translation:

The fifteenth line: ‘No mind to be deluded is the great samādhi.’

Original Text:

　　第十五句：‘无心可惑，即是大定。’

English Translation:

Regarding attaining samādhi [定 dìng], everyone thinks there is a distinction between entering and exiting samādhi. Sitting here, not moving, not thinking, not eating, not urinating, is entering samādhi; any movement or speech is exiting samādhi. Actually, this misunderstands the meaning of samādhi. Because sitting here without moving is a dead samādhi [死定 sǐdìng], not the great samādhi [大定 dàdìng]. The great samādhi has no entry or exit. It is being undeluded by any circumstance, responding to conditions and functioning without dwelling anywhere; it is not entering something by sitting rigidly still. Regarding this principle, Confucianism also described it, saying: ‘Mount Tai crumbles before one, yet the expression does not change; a moose arises to the left, yet the eyes do not blink.’ Because sitting rigidly still merely suppresses thoughts from arising, extinguishing feeling [受 shòu, vedanā] and perception [想 xiǎng, saṃjñā], it is not true realization. Even if you attain samādhi for millions of kalpas, once the time passes, thoughts will arise again, attaching to appearances, creating karma, and receiving retribution. Therefore, even attaining the four formless samādhis and being born in the Heaven of Neither Perception Nor Non-Perception [非想非非想天 fēixiǎng fēifēixiǎng tiān], one still falls back into cyclic existence [輪迴 lúnhuí], unable to end birth and death. This kind of dead samādhi is compared by ancient worthies to moving a stone to press down grass; when the stone is removed, the grass grows back again. Therefore, it is not ultimate. Nanyue polishing a brick to guide Mazu was precisely to rescue him from dead samādhi.

Original Text:

　　关于得定，人皆以为有入定出定之别。坐在这里，不动、不想、不吃、不尿，是入定；一有举动、言说，便是出定。其实，这错会了定的意义。因为坐在这里不动，是死定，不是大定。大定是无出入的。它是对任何境而不惑，随缘起用而无所住，不是死坐不动而有所入的。关于此理，儒家也曾描绘说：‘泰山崩于前而色不变；糜鹿兴于左而目不瞬。’因为死坐不动，只是压念不起，灭其受想不是真了，任你定得百万劫，时劫一过，又复起念3著相造业受报。故虽得四空定，生非想非非想天，依旧落轮回，生死不能了。这种死定，古德喻如搬石压草，石去草又复生，故非究竟。南岳磨砖度马祖，即救其出死定也4。

Footnotes/Annotations:

• Samādhi (定): Meditative concentration.
• Dead samādhi (死定): A rigid, suppressive state of concentration, contrasted with the dynamic, integrated state of great samādhi.
• Great samādhi (大定): Mahāsamādhi, profound, stable concentration integrated with wisdom, present in all activities without needing entry or exit.
• Feeling (受): Vedanā, one of the five aggregates (skandhas), pleasant, unpleasant, or neutral sensations.
• Perception (想): Saṃjñā, one of the five aggregates, recognition, labeling, conceptualization.
• Four formless samādhis (四空定): The four highest levels of concentration in Buddhist cosmology, leading to rebirth in the formless realms (arūpadhātu).
• Heaven of Neither Perception Nor Non-Perception (非想非非想天): The highest of the formless realms, representing an extremely subtle state of concentration but still within samsara.
• Cyclic existence (輪迴): Samsara, the cycle of birth, death, and rebirth driven by karma and afflictions.
• Nanyue polishing a brick to guide Mazu (南岳磨砖度马祖): A famous Chan story. Mazu Daoyi (马祖道一) was diligently practicing seated meditation. His master, Nanyue Huairang (南岳怀让), started polishing a brick nearby. When Mazu asked why, Nanyue said he was making a mirror. Mazu pointed out that polishing a brick cannot make a mirror. Nanyue retorted that if polishing a brick cannot make a mirror, how can merely sitting in meditation make one a Buddha? This prompted Mazu's insight, shifting him from attachment to seated meditation towards realizing the mind itself.

English Translation:

Practitioners of Mahayana Buddhadharma do not aim for this kind of dead samādhi, because it is not ultimate and does not yield true benefit. In the past, Emperor Wu of Liang went hunting and encountered an old blockhead [老古椎 lǎo gǔzhuī] who had been in samādhi for five hundred years. He was greatly amazed and full of praise, wanting to compare him with Chan Master Zhi Gong [志公禅师 Zhì Gōng Chánshī]. So, he ordered numerous palace ladies to bathe naked with the two masters. The old blockhead initially could watch and listen freely, but then closed his eyes and couldn't move. Finally, he had no choice but to push away the palace ladies and flee. In contrast, Zhi Gong talked and laughed naturally, unmoved and unperturbed. If not for the power of living samādhi [活定力 huó dìnglì], how could he achieve this! This shows that attaining samādhi does not lie in sitting rigidly still, nor in the duration of rigid sitting. Rather, one must temper the mind through experiences, remain undeluded by circumstances, and manifest great potential and function without being affected [無所受 wú suǒ shòu]. Only this is true samādhi.

Original Text:

　　修大乘佛法者，不取这种死定，以非究竟，不得真实受用故。昔梁武帝出猎，得一入定五百年之老古椎，甚为惊奇赞叹，思欲与志公禅师较短长，乃令众宫女裸体与二公入浴。老古椎初尚能视听自如，继而闭目不能动，再后，不得不推开众宫女，逃走去矣。反观志公，言笑自若，无动无惊，非活定力，曷克臻此！可见得定不在死坐不动，更不在死坐之时间长短，而须历境练心，对境不惑，起大机用而无所受，方为真定也5。

Footnotes/Annotations:

• Emperor Wu of Liang (梁武帝): Emperor Wu (reigned 502–549) of the Liang Dynasty, a devout Buddhist patron.
• Old blockhead (老古椎): A term for someone stubbornly set in their ways, here referring to the ascetic fixed in dead samādhi.
• Chan Master Zhi Gong (志公禅师): Baozhi (宝志, 418–514), a revered eccentric Chan monk during the Liang Dynasty, often considered an emanation of Avalokiteśvara. This story contrasts the fragility of suppressive samādhi with the unshakeable stability of realized wisdom.
• Living samādhi power (活定力): The power derived from great samādhi, which is dynamic and integrated into life.
• Without being affected (無所受): Literally "without reception/feeling." Implies non-reactivity and freedom from being perturbed by sensory input or emotional responses.

English Translation:

Furthermore, regarding the truth that samādhi has no entry or exit, the story of Chan Master Zhìhuáng's [智隍禅师 Zhìhuáng Chánshī] entry into the Way in the “Platform Sutra of the Sixth Patriarch,” and the public case [kōan] of the woman entering samādhi found in the Chan school records, serve as clear proof. Practitioners need not doubt this.

Original Text:

　　复次，关于定无出入之真理，“六祖坛经”智隍禅师入道因缘与宗下语录女子入定公案，即是明证，学者毋庸置疑。

Footnotes/Annotations:

• Chan Master Zhìhuáng (智隍禅师): A monk mentioned in the Platform Sutra who practiced seated meditation for twenty years, believing it was the ultimate way, until the Sixth Patriarch corrected his view, pointing out that true samādhi is inherent in the self-nature and functions dynamically.
• Platform Sutra of the Sixth Patriarch (六祖坛经): The foundational text attributed to Huineng, the Sixth Patriarch of Chan.
• Public case of the woman entering samādhi (女子入定公案): Refers to a famous kōan where Mañjuśrī Bodhisattva encounters a woman deep in samādhi near the Buddha. Mañjuśrī tries but fails to arouse her, yet a lower-ranked Bodhisattva, Mo-wang (網明 Net Brightness, or Vimalakīrti in some versions), instantly brings her out of samādhi with a snap of his fingers. This illustrates that true samādhi transcends levels of attainment and conventional methods, and that attachment even to profound samādhi is an obstacle.

English Translation:

The sixteenth to eighteenth lines: ‘Those who attain great samādhi are without movement, without stillness, without gain, without loss, without joy, without anger. The fundamental position does not shift, arising to respond to myriad situations.’

Original Text:

　　第十六至十八句：‘得大定者，无动无静，无得无失，无喜无嗔，本位不移，起应万机。’

English Translation:

Above, it was said that attaining great samādhi means the mind is undeluded, not rigidly sitting still. Here, the state of being undeluded by circumstances is further described. Practitioners of the Way are often able to be stable in stillness but not in movement; stable while sitting but not after leaving the seat. Some people are happy when they gain and distressed when they lose; pleased when things accord with their wishes and angry when things go against their feelings. Such people, who can remain unmoved when dwelling in stability but whose minds are stirred when encountering circumstances, acting like two separate stakes [打作二橛 dǎ zuò èr jué], do not have true samādhi. A person who has truly attained great samādhi experiences movement and stillness as one, leisure and busyness as identical. Regarding affairs, there is no mind of success or failure, gain or loss, nor any intention of love or hate, grasping or rejecting; regarding the mind, there are no emotions of joy, anger, sorrow, or happiness, nor any stain of seeing, hearing, awareness, or knowing. The mind is empty like it has been washed clean, lively and spontaneous, acting according to conditions, responding appropriately to situations. They absolutely will not be stable in quiet mountains and forests but chaotic in bustling cities; nor will they lose awareness when encountering events and shift from their fundamental position [本位 běnwèi]. Therefore, great samādhi transcends the surface of things, roams freely beyond emotional dust, is not swayed by any circumstance or situation, and attains true benefit. It is not like being shackled and fettered, hands and feet bound, sitting rigidly dead there.

Original Text:

　　上面说，得大定是心无所惑，而不是死坐不动，这里进一步描绘一下对境不惑的行状。修道人往往静中能定，动中即不定；座上能定，下座即不定；也有人得时欢乐，失时忧恼；顺心合意则喜，违己逆情则嗔。这种安住能不动，对境要生心，打作二橛的人，不为真定。真得大定的人，动静一如，闲忙一致，于事既无成、败、得、失之心，亦无爱、嗔、取、舍之意；于心既无喜、怒、哀、乐之情，更无见、闻、觉、知之染；心空如洗，活泼泼地任运随缘，应机起用，绝不会在清净山林中即定，到繁嚣都市即乱；也不会遇事失照，而移易本位的。是以大定乃超越于事物之表，逍遥于情尘之外，不为任何事境所左右，得真实受用的，而不是6披枷带锁捆住手脚，死在那里不动的。

Footnotes/Annotations:

• Acting like two separate stakes (打作二橛): A metaphor for being inconsistent or divided, stable in one situation (like meditation) but unstable in another (like daily life).
• Emotional dust (情尘): The defilements associated with emotions and attachment to sense objects (dust = sense objects).
• Fundamental position (本位): One's true nature or the unshakable ground of realization.

English Translation:

In our daily activities, if we train ourselves to respond to things and encounter conditions while the mind remains without clinging or stain, without dwelling or attachment, this is not shifting from the fundamental position. This fundamental position is the position of the One Vehicle Dharma Realm [一乘法界之位 yīchéng fǎjiè zhī wèi], which is also the Buddha position [佛位 fówèi]. The “Lotus Sutra” says: ‘This dharma abides in the dharma position, the appearances of the world are eternally abiding.’ [是法住法位，世间相常住 shì fǎ zhù fǎwèi, shìjiān xiāng chángzhù]. Simply put, it means doing any action without the thought of doing an action; saying a sentence without the thought of speaking; manifesting myriad phenomena without the thought of manifestation. In this way, although doing, one has not done; although speaking, one has not spoken; although manifesting, one has not manifested. Yet, it is also not non-doing, non-speaking, non-manifesting. This is the fundamental position not shifting, this is arising to respond to myriad situations, and this is also the appearances of the world eternally abiding. (Regarding the principle of the appearances of the world eternally abiding, let me briefly elaborate again: 1. All phenomena arise from the true mind, this is called abiding in the dharma position; the true mind is eternally abiding, therefore phenomena are also eternally abiding. 2. Within phenomena, there are changes, the so-called 'blue seas become mulberry fields' [沧海桑田 cānghǎi sāngtián], but they continue without interruption, not annihilated. Like water and the moon, although there is flowing away and waxing/waning, ultimately there is no cessation of flow or growth/decay. 3. All phenomena are illusory and without arising, therefore they are also without cessation.) The “Avatamsaka Sutra” says: ‘The ten periods of time—ancient and modern—are ultimately inseparable from the present moment; boundless seas of worlds, self and other are not separated by a hair's breadth.’ This is because the appearances of time and space arise due to the arising and ceasing of deluded thoughts and distinctions. If not a single thought arises, then one vertically transcends the three periods [past, present, future] and horizontally pervades the ten directions. No matter how ancient an event in the past, it appears vividly before one. For instance, when Great Master Zhizhe recited the “Lotus Sutra” up to the ‘Medicine King Chapter,’ entered the preparatory stage of the Lotus Samādhi, and personally witnessed the assembly on Vulture Peak, still gathered and not dispersed—this is ironclad proof that the appearances of the world are eternally abiding.

Original Text:

　　我们在日常动用中练得应物接缘而心无粘染，无所住著，就是不移本位。这个本位，就是一乘法界之位，也就是佛位。“法华经”说：‘是法住法位，世间相常住。’简单地说，就是做一切事情，不作做事想；说一句话，不作说话想；显现森罗万象，也不作显现想。这样，尽管做而未曾做，尽管说而未曾说，尽管显而未曾显；但也不是不做、不说、不显，就是本位不移，就是起应万机，也就是世间相常住了。（关于世间相常住之理，兹再略述一下：一、一切事相皆从真心生，是谓住法位，真心常住，故事相亦常住。二、事相中有变迁，所谓沧海桑田，但相续不断，并非断灭。如水与月虽有流逝与盈虚，但卒无绝流与消长者。三、一切事相皆虚幻无生，故亦不灭。）“华严经”云：‘十世古今，始终不离于当念；无边刹海，自他不隔于毫端。’以时间、空间之相，皆因妄念生灭，分别而有。如一念不生，则竖超三际，横遍十虚。任你过去极久远之事，无不历然现前。如智者大师诵“法华经”至‘药王品’，入法华三昧前方便，亲证灵山一会，俨然未散，即世间7相常住之铁证也。

Footnotes/Annotations:

• One Vehicle Dharma Realm (一乘法界): The reality perceived from the perspective of the One Vehicle (Ekayāna), which leads all beings to Buddhahood.
• Buddha position (佛位): The state or stage of Buddhahood.
• Lotus Sutra (法华经): Saddharma Puṇḍarīka Sūtra, a major Mahayana scripture emphasizing the One Vehicle. The quote "是法住法位，世间相常住" is from Chapter 2 (Expedient Means). 'Dharma position' (法位 fǎwèi) refers to the inherent nature or way of things. 'Appearances of the world' (世间相 shìjiān xiāng) refers to phenomenal reality. The phrase suggests that reality, in its true nature, is constant and unchanging, abiding in its own true state (dharmatā).
• Blue seas become mulberry fields (沧海桑田): A Chinese idiom signifying vast and profound changes over time.
• Without arising... without cessation (无生...不灭): Because phenomena are fundamentally empty (unborn, unarisen), they are also beyond true cessation or destruction.
• Avatamsaka Sutra (华严经): Buddhāvataṃsaka Sūtra (Flower Garland Sutra), a vast Mahayana text emphasizing the interconnectedness of all phenomena and the realization of the One True Dharma Realm. The quote highlights the transcendence of time and space in the awakened mind.
• Ten periods of time (十世): Past, present, and future, each containing the other three, plus an overarching timelessness (nine periods plus the timeless aspect).
• Ten directions (十虚): The eight compass directions plus zenith and nadir, representing all space.
• Great Master Zhizhe (智者大师): Zhiyi (智顗, 538–597), the de facto founder of the Tiantai school of Buddhism in China. The anecdote refers to his profound meditative experience while studying the Lotus Sutra, where he perceived the assembly described in the sutra as still present.
• Medicine King Chapter (药王品): Chapter 23 of the Lotus Sutra, detailing the past lives and offerings of the Bodhisattva Medicine King.
• Lotus Samādhi (法华三昧): A profound meditative state associated with realizing the truths of the Lotus Sutra.
• Vulture Peak (灵山): Gṛdhrakūṭa, the mountain where the Buddha is said to have taught the Lotus Sutra and other Mahayana texts.

English Translation:

The nineteenth line: ‘Unchanging yet accordant with conditions, this is without birth and death.’

Original Text:

　　第十九句：‘不变随缘，即无生死。’

English Translation:

As everyone knows, studying Buddhism and cultivating the Way is for the purpose of ending birth and death [了生死 liǎo shēngsǐ]. But how can one truly end birth and death? This question is likely not known by every Buddhist practitioner. Because so-called birth and death encompass two types: one is conditioned birth and death [分段生死 fēnduàn shēngsǐ], the other is transformational birth and death [變易生死 biànyì shēngsǐ]. Conditioned birth and death refer to the cycle of rebirth in the six realms [六道輪迴 liùdào lúnhuí], which is relatively easy to understand. Transformational birth and death are a layer of formless birth and death beyond the cycle of the six realms; it is a dharma-obstruction [法障 fǎzhàng] resulting from incomplete practice, hence it is harder for ordinary people to know. Let me explain briefly now: Arhats and other sages of the Lesser Vehicle [小乘聖者 xiǎochéng shèngzhě], although they have severed the afflictions of views [見惑 jiànhuò] and cultivation [思惑 sīhuò] and do not suffer the cycle of conditioned birth and death, they are biased towards the principle of emptiness [空理 kōnglǐ]. They believe there is practice that can be cultivated, a path that can be achieved, birth and death that can be ended, and nirvana that can be realized. They rigidly adhere to the pure lands outside the [samsaric] realms, manifested through the auxiliary conditions of the cognitive obstructions [所知障 suǒzhī zhàng], dwelling in the dharma, not thinking of transforming their bodies [變易其身 biànyì qí shēn] and accordantly benefiting beings according to conditions. Their obscuring ignorance regarding what is known [所知愚惑 suǒzhī yúhuò] is not yet exhausted; this is a layer of birth and death consisting of dharma-attachment [法執生死 fǎzhí shēngsǐ], which is free from [conditioned] birth and death.

Original Text:

　　众所周知，学佛修道，就是为了了生死。但怎样才能真正了脱生死呢？这个问题，恐怕不是每个学佛人都能知道的。以所谓生死者，有二种生死：一是分段生死，一是变易生死。分段生死，是六道轮回，这较易理解。变易生死，是超六道轮回外的一重无形生死，乃修行不究竟之法障，故一般人较难知晓。现在约略解释一下：阿罗汉等小乘圣者虽断见、思二惑，不受分段生死轮回之苦，但偏于空理，以为有8扶可修，有道可成，有生死可了，有涅槃可证。拘泥于依所知障助缘所感之界外净土，住在法上，不思变易其身、随缘度生，所知愚惑未尽，是一重无生死之法执生死也9。

Footnotes/Annotations:

• Ending birth and death (了生死): Liberation from the cycle of samsara.
• Conditioned birth and death (分段生死): Explained previously as rebirth in distinct bodies/lifespans within the six realms.
• Transformational birth and death (變易生死): Explained previously as the subtler process of change for Bodhisattvas after ending conditioned rebirth.
• Six realms (六道): Realms of gods, asuras (demigods), humans, animals, hungry ghosts, and hell beings.
• Dharma-obstruction (法障): Hindrance arising from attachment to Buddhist concepts or practices.
• Arhats (阿罗汉): "Worthy ones," fully liberated individuals according to the Theravada/Hinayana path.
• Lesser Vehicle (小乘): Hinayana, a term used in Mahayana texts to refer to schools focused primarily on individual liberation (Arhatship), contrasted with the Mahayana goal of Buddhahood for all beings.
• Afflictions of views (見惑): Kleshas (defilements) related to wrong views about self and reality, eliminated upon stream-entry.
• Afflictions of cultivation (思惑): Kleshas related to desire, aversion, and ignorance in the desire and form realms, eliminated gradually through meditation up to Arhatship.
• Principle of emptiness (空理): Understanding emptiness intellectually or realizing it partially, but potentially becoming attached to it as a state.
• Cognitive obstructions (所知障): Jñeyāvaraṇa, subtle obscurations related to knowledge, hindering the attainment of omniscience (full Buddhahood).
  These are not fully eliminated by Arhats but are by Buddhas.
  
  Here is an excerpt from https://www.rigpawiki.org/index.php?title=Two_obscurations:

  Two obscurations

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  Two obscurations (Tib. སྒྲིབ་པ་གཉིས་, dribpa nyi; Wyl. sgrib pa gnyis) — emotional and cognitive obscurations.

  • Emotional obscurations are defined according to their essence, cause and function.

  In essence, they are the opposite of the six paramitas, as described in the Gyü Lama:

  "Thoughts such as avarice and so on,
  

  These are the emotional obscurations."
  

  Their cause is grasping at a personal ego, or the “self of the individual”.

  They function to prevent liberation from samsara.

  • Cognitive obscurations are also defined according to their essence, cause and function.

  In essence, they are thoughts that involve the three conceptual ‘spheres’ of subject, object and action. The Gyü Lama says:

  "Thoughts that involve the three spheres,
  

  These are the cognitive obscurations."
  

  Their cause is grasping at phenomena as truly existent, or, in other words, the “self of phenomena”.

  Their function is to prevent complete enlightenment.

  
  
• Transforming their bodies (變易其身): Refers to the Bodhisattva's ability to manifest different forms skillfully to help beings, contrasted with the Arhat's tendency to dwell in nirvanic peace.
• Obscuring ignorance regarding what is known (所知愚惑): A component of cognitive obstructions.
• Dharma-attachment birth and death (法執生死): The subtle "birth and death" (transformational type) caused by clinging to dharmas (teachings, practices, states).

English Translation:

To end this kind of birth and death, one must first understand that methods of practice are like taking medicine, they should not be clung to without letting go; second, one must clearly understand that birth and death, nirvana, and so forth are like flowers in the sky—there is no birth and death to be ended, no nirvana to be realized, not a single dharma stands, no wisdom and no attainment; afterward, one must further realize the arising of great potential and function, changing according to conditions, universally liberating sentient beings while the fundamental position remains unchanged, not dwelling fixedly in the dharma. The entire “Heart Sutra” instructs us first to empty the ignorant clinging of ordinary beings to sense faculties, sense objects, and consciousnesses; second, to empty the dharma-attachment of Lesser Vehicle sages to the Four Noble Truths and Twelve Links of Dependent Origination; and finally, to empty the wisdom-attachment [智執 zhìzhí] of Bodhisattvas, activate great potential and function, return to non-attainment, only then realizing Anuttarā Samyaksaṃbodhi [阿耨多羅三藐三菩提].

Original Text:

　　要了这种生死，先须知晓修法只如服药，不可执著不舍；次须明确生死涅槃等空花，无生死可了，无涅槃可证，一法不立，无智无得；而后更要了悟，起大机用，随缘变化，广度众生而本位无所易，不是住在法上不动。一部“心经”就是叫我人先空凡夫根、尘、识之愚执，次空小乘圣人四谛、十二因缘之法执，后空菩萨之智执，起大10机用，归无所得，方证阿耨多罗三藐三菩提。

Footnotes/Annotations:

• Flowers in the sky (空花): Metaphor for illusory phenomena.
• No wisdom and no attainment (無智無得): Famous lines from the Heart Sutra, emphasizing the transcendence of conceptual wisdom and the idea of gaining something in the ultimate.
• Wisdom-attachment (智執): Subtle clinging even to the wisdom that realizes emptiness.
• Four Noble Truths (四谛): Core teaching of Buddhism: the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the pat¹¹h to cessation.
• Twelve Links of Dependent Origination (十二因缘): Pratītyasamutpāda, the chain of causation explaining the arising of suffering and rebirth.
• Anuttarā Samyaksaṃbodhi (阿耨多羅三藐三菩提): Unsurpassed, perfect awakening; full Buddhahood.

English Translation:

One who truly ends birth and death, because no dharma is obtainable, accords with conditions yet remains unchanged. Despite appearing and disappearing within the six realms, they see no difference between birth and death or paths; despite changing forms according to conditions to liberate all sentient beings, their fundamental position does not change, and they do not see a single sentient being as having been liberated. Once, a monk asked Chan Master Dasui [大隨禪師 Dàsuí Chánshī]: ‘After Your Reverence passes into Parinirvāṇa [圓寂 yuánjì], where will you be reborn?’ Dasui replied: ‘In the east village, I will become a horse; in the west village, I will become a cow!’ The monk praised his thorough awakening and completion, not establishing a single dharma, according with conditions to move among different kinds of beings, while his fundamental essence [本体 běntǐ] remained completely unchanged.

Original Text:

　　真正了生死者，以无法可得，随缘不变故。尽管在六道中头出头没，不见有生死、道别之异；尽管随缘变化身形，度尽一切众生，而本位不易，不见一众生得度。昔有僧问大随禅师：‘尊师圆寂后往生何所？’大随云：‘我师东家作马，西家作牛！’僧赞其彻悟了手，一法不立，随缘向异类中行，而本体无丝毫移易也12。

Footnotes/Annotations:

• Chan Master Dasui (大隨禪師): Dasui Fazhen (大隨法真, 878–963), a Chan master. His answer exemplifies the Bodhisattva ideal of returning to samsara out of compassion, seeing no essential difference between states due to the realization of emptiness.
• Parinirvāṇa (圓寂): Complete nirvana, usually referring to the death of a Buddha or Arhat.
• Fundamental essence (本体): Here synonymous with fundamental nature or true mind.

English Translation:

Chan Master Dongshan’s “Song of the Five Ranks of Lord and Vassal,” in the final verse for ‘Arrival Within Both’ [兼中到 Jiān Zhōng Dào], says: ‘Not involved in existence or non-existence, who dares to harmonize? Everyone desires to escape the ordinary flow; folding back, one returns to sit amidst the charcoal!’ This verse praises this final stage: for one who truly ends birth and death, non-ending is true ending; it is not separating from the six realms and peacefully dwelling in a Pure Land that constitutes true ending. Therefore, it is said that Nirvāṇa Without Remainder [無餘涅槃 wúyú nièpán] means there is no nirvana to be attained, it is the nirvana of no place to dwell.

Original Text:

　　洞山禅师“五位君臣颂”末后颂‘兼中到’云：‘不涉有无谁敢和，人人尽欲出常流，折合还归炭里坐！’即颂此最后一位，真了生死者以不了为真了，非离六道，安住净土为真了也。所以说无余涅槃者，无涅槃可证，无所住处之涅槃也。

Footnotes/Annotations:

• Arrival Within Both (兼中到 - Jian Zhong Dao): The fifth and final of Dongshan's Ranks, representing the complete integration and transcendence of emptiness (lord/upright) and phenomena (vassal/biased), existence and non-existence. It signifies effortless, spontaneous activity within the world, free from all dualities.
• Not involved in existence or non-existence, who dares to harmonize? (不涉有无谁敢和): Describes the state beyond dualistic extremes, which is difficult to grasp or emulate.
• Everyone desires to escape the ordinary flow (人人尽欲出常流): Most people seek to escape samsara (the ordinary flow).
• Folding back, one returns to sit amidst the charcoal! (折合还归炭里坐): A metaphor for returning to the mundane world ('charcoal' represents the defiled, ordinary world) after realization, yet being completely free within it, finding liberation right there. It signifies the ultimate non-duality and integration.
• Nirvāṇa Without Remainder (無餘涅槃): Anupadhiśeṣa-nirvāṇa, the final nirvana entered upon the death of a Buddha or Arhat, where the aggregates (skandhas) completely cease. Here, the author interprets it in a Mahayana context as the ultimate state where even the concept of nirvana is transcended—a "nirvana of no place to dwell" (無所住處之涅槃), aligning with the non-abiding nirvana (apratiṣṭhita-nirvāṇa) of Bodhisattvas who remain active in the world out of compassion.

English Translation:

Unchanging yet accordant with conditions; this arises from essence into function. Accordant with conditions yet unchanging; this gathers function back into essence. Essence and function are thus [如如 rúrú], without dwelling, without stain, without shift, without difference. This is truly ending birth and death.

Original Text:

　　不变随缘，从体起用；随缘不变，摄用归体。体用如如，无住无染，无移无异，斯真了生死矣。

Footnotes/Annotations:

• Essence (体): Tǐ, the fundamental nature, emptiness, reality itself.
• Function (用): Yòng, the manifestation or activity arising from the essence.
• Thus (如如): Tathā tathā, "suchness," indicating the state of reality as it is, perfectly balanced and non-dual.

English Translation:

The twentieth line concludes by saying: ‘The essential key to becoming a Buddha is just this.’

Original Text:

　　第二十句最后结束说：‘成佛要诀，如是而已。’

English Translation:

The thirty-eight lines above have revealed the entire profound secret and key knack for becoming a Buddha without omission. Perhaps some will say these words seem quite ordinary, without any apparent peculiarity or marvel. Could becoming a Buddha be such an unremarkable affair? Isn't it said that becoming a Buddha involves boundless dharma power and vast supernatural abilities [神通 shéntōng]? Nothing about supernatural marvels was mentioned here! Little do they know that the Buddhadharma originally has no peculiar aspects, nor can it be understood through reasoning. One must absolutely not stir up trouble. We only need to have a mind without dwelling, pass the days according with conditions, and be a person of the Way with nothing to do [無事道人 wúshì dàorén]; that is it. To become a fruition-stage Buddha [果地佛 guǒdì fó] complete with the six supernatural abilities [六通 liùtōng], one must first, on the causal ground [因地 yīndì], awaken to the fundamental nature. After clearly seeing the true nature, one must diligently eliminate habitual tendencies and progressively break through ignorance, only then can the supernatural abilities manifest. It is not possible to instantly realize the fruition-stage Buddhahood complete with the three bodies [三身 sānshēn] and the simultaneous arising of the six supernatural abilities.

Original Text:

　　上面三十八句，把整个成佛奥秘和诀窍统统宣示无遗，或许有人说，这些说话，也稀松寻常，并不见有什么奇特、玄妙。难道成佛是这么不起眼的事？不是说成佛是法力无边、神通广大吗？这里并没有说什么神通玄妙呀！殊不知佛法原无奇特处，亦不可作道理会，切不可惹是生非，我人只心无所住随缘度日，做一个无事道人即是，要成六通俱足的果地佛，须先于因地上明悟本性，于明见真性后，勤除习气，分破无明，方能显发神通。不是一下子即能证成三身俱足，六通齐发的果地佛的13。

Footnotes/Annotations:

• Supernatural abilities (神通): Abhijñā, often refers to psychic powers like clairvoyance, clairaudience, teleportation, reading minds, knowing past lives, and the extinction of defilements (漏尽通 lòujìntōng, considered the true Buddhist 'supernatural power'). The author downplays the importance of the worldly powers compared to wisdom.
• Person of the Way with nothing to do (無事道人): A Chan expression for one who rests in the natural state, free from striving, seeking, or conceptual fabrication.
• Fruition-stage Buddha (果地佛): A fully realized Buddha, having completed the path.
• Six supernatural abilities (六通): The six abhijñās mentioned above.
• Causal ground (因地): The stage of practice before attaining the fruition (Buddhahood).
• Three bodies (三身): Trikāya, the three bodies of a Buddha: Dharmakāya (truth body, ultimate), Sambhogakāya (enjoyment body, blissful manifestation perceived by high-level Bodhisattvas), and Nirmāṇakāya (emanation body, physical manifestation in the world, like Shakyamuni).

English Translation:

Regarding awakening to the fundamental nature, some people even use supernatural abilities as the standard, thinking that only developing supernatural abilities counts as clarifying the mind and seeing the nature; otherwise, it is not considered seeing the nature. This is all the bad habit of ordinary beings clinging to existence and attaching to marvels. People holding this bad habit not only mislead themselves but also mislead others. Because the so-called true nature is nowhere else but radiating light at the gates of one's own six sense faculties. As the Chan school says: ‘The pupil in the eye, the person before you; the golden crow [sun] at the bottom of the sea, the sun in the sky.’ One fails to recognize it oneself, fails to know how to nurture it through this recognition until it grows into Buddhahood, and instead blames those who recognize it as wrong, telling them not to accept it—isn't this lamentable and laughable?!

Original Text:

　　关于明悟本性，更有人以神通作准绳，以为发了神通，才为明心见性，否则，即不为见性。这都是凡夫执有、著神奇的恶习。执这种恶习的人，非但自误，抑且误人。因为所谓真性者，不在别处，即在当人六根门头放光。宗下所谓‘目中童子眼前人，海底金乌天上日’。自己不识，不知以之保养，长大成佛，反责识者为非，叫他不要承当，岂不可悲可笑？！14

Footnotes/Annotations:

• The pupil in the eye, the person before you; the golden crow at the bottom of the sea, the sun in the sky (目中童子眼前人，海底金乌天上日): Chan expressions pointing to the immediacy and presence of the true nature in ordinary perception and phenomena. The pupil reflects the person before it; the sun (golden crow) is reflected even in the depths of the sea. It's right here, not elsewhere.

English Translation:

If we speak in terms of supernatural abilities, then our every lift of the hand, every step, every word, every smile, every spit, every cough—none is separate from the wondrous function of supernatural ability. As Layman Pang [庞居士 Páng Jūshì] said: ‘Supernatural abilities and wondrous function? Carrying water and hauling firewood!’ Because these actions, words, coughs, creations—which one is not the true mind engaging in wondrous function? Can a dead person's hands, feet, mouth, tongue speak, smile, or operate? One is amidst divine function all day long without self-awareness, yet seeks supernatural abilities elsewhere—isn't this what the Chan school calls ‘sitting beside the rice bucket, starving countless people to death’?

Original Text:

　　若就神通说来，我人一举手、一投足、一言、一笑、一吐、一咳，无不是神通妙用。庞居士所谓：‘神通及妙用，运水与搬柴！’以这些举措、言谈、咳吐、造作，何一不是真心在起妙用？死人的手、足、口、舌会言笑、操作吗？自己整天在神用中而不自知，反而向外别求神通，这不是宗下所谓‘坐在饭桶边，饿煞人无数’么？15

Footnotes/Annotations:

• Layman Pang (庞居士): Pang Yun (龐蘊, 740–808), a famous lay Chan practitioner known for his insightful dialogues and poems, along with his wife and children who were also practitioners. His quote emphasizes that true spiritual function is found in ordinary daily life.
• Carrying water and hauling firewood (运水与搬柴): Represents mundane, everyday activities, which Layman Pang equates with spiritual practice and function.
• Sitting beside the rice bucket, starving countless people to death (坐在饭桶边，饿煞人无数): A Chan metaphor criticizing those who possess the means (the Buddhadharma, the fundamental true nature) but fail to use or recognize it, thus remaining spiritually impoverished.

English Translation:

Furthermore, clinging to having supernatural abilities implies there is a dharma to be obtained, which is dharma-attachment. In the future, not only will one fail to become a Buddha, but one might well become a demon! One must know that so-called supernatural ability [神通 shéntōng] means the wondrous function of the true mind is ‘divine’ [神 shén], and being without dwelling, attachment, or obstruction is ‘penetration’ [通 tōng]. It should not be understood in terms of marvels and wonders. Once one thinks in terms of marvels and wonders, toxins enter the mind, obstructing one's own gate of awakening, leaving no chance for realizing the Way.

Original Text:

　　另外，执有神通，就是有法可得，也就是法执，将来非但不能成佛，成魔倒有份在！须知所谓神通者，乃真心妙用为神，无所住著、无所阻隔为通，而不可在神奇玄妙上会。一作神奇玄特想，即毒素入心，障自悟门，无成道份矣。

Footnotes/Annotations:

• 神 (shén): Divine, spirit, numinous, mysterious.
• 通 (tōng): To penetrate, pass through, communicate, connect; implies unobstructedness. The author breaks down the word shéntōng (supernatural ability) to emphasize its true meaning as the unimpeded function of the awakened mind, rather than magic tricks.

English Translation:

Among today’s practitioners of the Way, out of a hundred people, fifty pairs [i.e., all hundred] are deluded by attachment to marvels and wonders. They are all busy engaging in sleight-of-hand tricks, producing some minor supernatural abilities, and feeling complacent and self-satisfied, thinking these are symbols of realizing the Way. Little do they know this is playing with spirits [弄精魂 nòng jīnghún]! It is precisely what Xuansha criticized as ‘Practitioners of the Way do not recognize the true, just because they have always recognized the mental faculty’—the mental faculty taking charge. Have they ever even dreamt of what Buddhadharma is! These ignorant徒众 [túzhòng - followers, disciples, often used slightly pejoratively here as 'ilk' or 'bunch'] waste their entire life's energy on insignificant branches and leaves, neglecting the fundamental practice. Once the thirtieth day of the twelfth lunar month [i.e., death] arrives, the so-called supernatural abilities vanish, and they groggily report to Old Man Yama [閻羅老子 Yánluó Lǎozi - King of Hell] again. Moreover, because they showed off wonders and claimed abilities in life, attaching to appearances and creating karma, they must also suffer severe negative retribution!

Original Text:

　　今之修道者，一百人即有五十双迷著在神奇玄妙上，都忙著搞些障眼法，弄些小神通，而沾沾自喜，以为这是成道的象征，殊不知这是弄精魂！即玄沙所呵的‘学道之人不识真，只为从来认识神’的识神用事，几曾梦见佛法在！这些无知之徒，把毕生精力，枉费在无所谓的枝未上，而不务正修。一俟腊月三十日到来，所谓神通者，不知去向，又恁么昏昏糊糊地向阎罗老子报到去了。而且因为在世炫奇称能，著相造业故，还要受惨重的恶报！16

Footnotes/Annotations:

• Playing with spirits (弄精魂): Engaging in practices aimed at contacting spirits or developing minor psychic powers derived from lower states, rather than true wisdom.
• Thirtieth day of the twelfth lunar month (腊月三十日): The last day of the year in the lunar calendar, a common metaphor in Chan for the moment of death.
• Old Man Yama (閻羅老子): Yama, the king and judge of the underworld in Buddhist cosmology.

English Translation:

These foolish oafs, not treading the correct path themselves, not cultivating the fundamental great dharma, still want to use supernatural abilities to test and measure others. How could they know that studying Buddhism is about self-cultivation and self-awakening? Whether others awaken or not, what business is it of yours? If others awaken, you cannot achieve the Way because of it; if others do not awaken, it causes you no loss either. What need is there for you to test them? Furthermore, if you want to measure others, you must first have superior insight yourself. If you use supernatural abilities to measure people, you have already fallen behind from the start. Because the root of realizing the Way lies in being undeluded by circumstances, not in whether supernatural abilities manifest or not. If you are deluded by circumstances, no matter what great supernatural abilities you develop, they provide no true benefit and cannot end birth and death.

Original Text:

　　这些蠢汉，自己不上正轨，不修根本大法，还要以神通来考验、衡量他人。他哪里知道，学佛是自修、自悟的，人家悟不悟，于你何事？人家悟了，你不能因之成道；人家不悟，对你亦无所损，何用你去考验他？复次，你要衡量他人，须先有超人之见，你用神通来衡量人，自己已先落下风。因悟道根本在对境不惑，不在神通发不发。你若对境起惑，任你发什么大神通，都无真实受用，都不能了生死17。

English Translation:

For someone whose foundation is not yet clarified, who cannot remain unstained when encountering situations, no matter how much they cultivate methods to gain abilities, or rely on others—gods, ghosts, spirits—to gain abilities, because they attach to circumstances and dwell in appearances, afflictions remain, and they attain no freedom. Conversely, for someone undeluded by circumstances, whose mind is empty like it has been washed clean, completely without attachment, even if they haven't developed abilities for a time, it won't take long before the five [mundane] supernatural abilities naturally arise simultaneously. Because being able to remain undeluded by circumstances is itself the 'leak-extinguishing ability' [漏盡通 lòujìntōng]; the root is already firm, so there's no worry about the branches and leaves not flourishing. Therefore, we must constantly examine and test ourselves: facing circumstances, are we truly unmoved? If we haven't yet reached stability and still waver somewhat, being able to progress from much movement to little movement, and then to no movement, is upward progress, a symbol of realizing the Way. We must not fixate on supernatural abilities, mistakenly thinking that developing them is realizing the Way, nor should we use our own mental states to test others, lest deluded thoughts proliferate and we lose our own aspiration for the Way. At the same time, even if supernatural abilities arise, do not use them; because of non-dwelling and non-attainment, one must not display them to others.

Original Text:

　　根本未明的人遇事不能无染，任你修法而通，或依他—神鬼精灵—而通，以著境住相故，烦恼依旧，不得自在。相反对境不惑的人，心空如洗，毫无粘附，虽一时未通，无须多时，自然五通齐发。以对境能不惑，即是漏尽通，根本已固，不愁枝末不茂盛也。所以我们要常常自考自验，对境是不是无动于衷？如一时尚未臻稳固，不无动摇，能从多动而少动、而不动，即是上上升进，即是成道的象征。不可在神通上著眼，误认发神通才是悟道，更不可以自己意境考验他人，以免妄念丛生失自道心。同时，发了神通亦不要用，以无住无得故，不可向人示现也18。

Footnotes/Annotations:

• Five [mundane] supernatural abilities (五通): The first five of the six abhijñās (divine eye, divine ear, knowing others' minds, knowing past lives, teleportation/various powers). These can arise through deep concentration (samādhi) but are considered worldly if not accompanied by wisdom.
• Leak-extinguishing ability (漏盡通): Āsravakṣaya-jñāna, the sixth and most important abhijñā, unique to Buddhas and Arhats. It is the wisdom that eradicates the 'leaks' or 'outflows' (āsrava/漏 lòu)—defilements like sensual desire, craving for existence, ignorance—thereby ending rebirth. The author equates being undeluded by circumstances (wisdom) with this fundamental liberation, stating that the other abilities will naturally follow if this root is firm.

English Translation:

Finally, there is one more crucial matter that practitioners must know. Often, young people think that only when body and mind are idle and the environment is quiet and secluded can they practice the Way. Consequently, they often fail to grasp the opportune moment to practice diligently, instead waiting for a favorable time and ideal environment to arrive. How could they know that ordinary beings are heavily obstructed and burdened with affairs? As the saying goes, ‘Before the donkey’s business is finished, the horse’s business arrives’—when will there ever be a time of leisure with nothing to do? As for the place, there is even less need to trouble oneself selecting one, because studying Buddhism values effort on the mind-ground, not rigid sitting in mountains and forests. Much has been said above: true practice is when the mind remains without clinging or stain when facing circumstances. To achieve non-staining by circumstances, if one does not temper the mind amidst worldly dust [塵境 chénjìng], how can an unmoving mind be trained by sitting rigidly in mountains and forests? Therefore, one only needs to recognize that all sense objects like form, sound, etc., are merely reflections manifested by one's own true mind, like reflections manifested by mirror light, and refrain from grasping them; simultaneously, the true mind is unobtainable/unfindable apart from sense objects, just as mirror reflections are the mirror light, and mirror light is inseparable from mirror reflections, thus there is also nothing to reject. Constantly contemplating and tempering the mind in this way, the mind becomes empty and the intention leisurely, functioning freely according to conditions, without seeking, without attainment—this is the Natural Buddha [天真佛 tiānzhēn fó]! Why wait for some ideal environment or favorable time to arrive? I urge everyone: take advantage of this time when you are young and capable, seize the moment, strive diligently, absolutely do not waste precious time and miss the opportunity. Wait until the hair of youth turns white, and regret in vain! Take care!

Original Text:

　　最后，还有一桩紧要事，学者不可不知。尝有青年人，以为身心空闲，环境清幽，才能办道，以是每每不抓紧时机，努力修持，而坐等良时、佳境到来。哪知凡夫障重事烦，所谓‘驴事末去，马事又来’，何时有清闲无事的时节？至于地方，更毋庸费心选择，以学佛贵在心地上用功，不重山林死坐。上面说了很多，对境心无粘染，才是真功夫。要对境无染，不在尘境上练心，死坐在山林里，怎么可以练出不动心来？所以只须识得一切色、声等尘境，俱是当人真心所现影像，如镜光所现镜影，不去取著；同时真心离尘境亦不可得，如镜影即是镜光，镜光不离镜影，故即亦无所舍。时时如此观照历练，心空意闲，任运自在，无求无得，即天真佛！还要等什么佳境良辰到来哩，奉劝大众，乘此年轻有为时，抓紧时机，努力奋斗，切莫唐丧光阴，坐失良机，待白了少年头，空悲切！珍重！19”

Footnotes/Annotations:

• Before the donkey’s business is finished, the horse’s business arrives (驴事末去，马事又来): A Chinese idiom meaning one task after another, endlessly busy.
• Mind-ground (心地): The fundamental nature of mind, where cultivation takes place.
• Worldly dust / sense objects (尘境): The objects of the senses, the phenomenal world.
• Natural Buddha (天真佛): The naturally perfect Buddha-nature present as one's own mind.
• Wait until the hair of youth turns white, and regret in vain! (待白了少年头，空悲切！): A line from a famous poem by the Song Dynasty general Yue Fei (岳飞), urging not to waste youth and opportunity.
• Take care! (珍重！): Zhēnzhòng! A common closing remark, urging readers to value the teaching and themselves.

Translator's Concluding Explanation:

This text, "A Brief Explanation of the 'Inscription on Awakening the Mind'," by Elder Yuan Yin, provides a detailed commentary on a short, pithy verse composed by his teacher, Master Wang Xiang Lu. The verse and commentary aim to guide practitioners, particularly those following the Heart Center Secret Dharma (心中心密法), towards a direct realization (見性, seeing the nature) of the true mind.

Key concepts emphasized throughout the text include:

1. The Nature of the True Mind: Described as "not existent mind, not non-existent mind" (不是有心，不是无心), it is equated with True Suchness (真如), Buddha-nature (佛性), and characterized by "true emptiness and wondrous presence" (真空妙有). It is signless (無相), unobtainable (不可得), yet the source of all function. Just as phenomena does not exist apart from the mind's radiance, the mirror-mind (true mind) is empty of intrinsic essence, for it cannot be found nor obtained apart from phenomena (reflections).
2. Correct Practice: The commentary strongly cautions against "dead practice" (死做), particularly the suppression of thoughts (壓念不起) or withdrawal from the world (閉目塞耳). Instead, it advocates "living practice" (活做)—dynamically tempering the mind through everyday experiences (歷境練心). True "no-mind" (無心) or "no-thought" (無念) is not blankness but a state of "responding to conditions without dwelling" (應緣無住). Thoughts are not to be eliminated but "disregarded" (不睬), allowed to arise and pass without clinging.
3. Emptiness and Illusion: All phenomena, including sense objects (境), thoughts (心/念), ignorance (無明), and even karmic obstructions (業障), are presented as fundamentally empty (空) and illusory (幻影, 虛妄). This understanding is crucial for detaching from them. Even the Pure Land, while appearing different from the Sahā world, is ultimately seen as an "illusory reflection" (幻影) arising from the true mind, emphasizing non-attachment to form.
4. Integration, Not Rejection: The text stresses the non-duality of nature and appearance (性相不二), essence and function (體用不二). The ordinary, "deluded mind" (妄心) or "mental faculty" (識神) is not inherently bad but is the very basis for wondrous function (妙用) when the true nature is recognized. Practice involves integrating realization into life ("carrying water and hauling firewood"), not rejecting the world or mental activity.
5. True Samādhi and Supernatural Abilities: Great Samādhi (大定) is defined not as rigid stillness but as unwavering presence and non-delusion amidst activity ("no entry or exit"). Supernatural abilities (神通) are presented as natural byproducts of deep realization (specifically, the "leak-extinguishing ability" 漏盡通, achieved through wisdom), but seeking them or using them as a measure of attainment is strongly discouraged as a form of attachment (法執) and potential deviation. True practice focuses on the root: clarifying the mind and seeing the nature.

The translation adheres to the specific terminology requested (e.g., signless, wondrous presence, numinous awareness, seeing the nature, contemplation). It maintains the paragraph structure and includes the original Chinese text alongside the English for comparison and completeness, following the user's detailed instructions. The tone aims to reflect the instructive yet profound nature of the original Chan commentary.