心中心法看是密宗，但它是以禅为体、以密为用、以净土为归、融三宗为一体的大法。不同其他有相密法，须从有相过渡到无相而后才能亲证本真，它是直下见性不须绕弯的，而且它和禅宗一样，都是从第八识下手修行的，所以它实质就是禅宗。
The Core of Mind Method (Xin Zhong Xin Dharma) is viewed as a Tantric practice. It is a great method that integrates Zen, Tantra, and Pure Land with Zen as its essence, Tantra as its function, and Pure Land as its goal. Unlike other Tantric methods, which require transitioning from existence to emptiness before experiencing the truth, the Core of Mind Method directly reaches the realization of the true nature without detours. Like Zen, it starts the practice from the eighth consciousness（Alaya）, so in essence, it is Zen.
禅宗行人先要通教义，然后抱定一则话头精心参究，才能有个入处，否则盲修瞎炼，宛如无首苍蝇钻纸窗，无有出处。密宗也不例外，要修密法，先要通显教，所以密宗有九乘次第之分，这九乘次第就是通常说的外三乘、内三乘和密三乘。外三乘就是先学习罗汉、辟支佛与菩萨、佛等乘的教义。内三乘是进入实修的阶段，它分事业部、生起次第和圆满次第。现在把它分开来约略讲一下。
The Zen practitioner must first understand the teachings, and then firmly grasp a key phrase and carefully study it to have a starting point. Otherwise, blind cultivation and blind refining is like a headless fly that bores through a paper window and has no exit. The same applies to the esoteric school. To practice the esoteric teachings, one must first understand the teachings of the manifest, that’s why the esoteric school is divided into nine stages. These nine stages are usually referred to as the external three, internal three, and secret three stages. The external three stages involve learning the teachings of Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas. The internal three stages are the stages of actual practice and include the Activity of Practices, the Sequence of Generation, and the Sequence of Perfection. Now, I will briefly explain each one separately.
一、事业部。这是随和众生的愿望与要求为之修除病、息灾与增加收益的起用密法，也是‘先以欲勾牵，后令入佛智’引大众进入佛门的方便接引法。现在学佛修行的人大都为了治病、发财和得神通，真为明心见性、了生死的，百不得一，这真太可悲了。治病固无可非议，想发财未免太愚蚕，这在港台人和华侨尤甚，他们来学法，都想学财神法，以满足他们享乐的欲望。殊不知这色、声、香、味、触、法等等法尘都是空花水月，可望而不可即，任你使尽计谋，费尽心力，得到的所谓‘乐受’都是梦、幻、泡、影，而无一丝一毫真实受用。临命终时，非但一点也带不走，生前所造的恶业倒紧跟著你，甩也甩不掉，而随它受恶报去。经云：‘万般将不去，唯有业随身。’吾人于此岂可不深加警惕！
First, the Activity of Practice. This is a secret method for eliminating sickness, eliminating disasters, and increasing benefits in accordance with the wishes and demands of all living beings, and a convenient introduction to the Buddhist teachings that leads the sentient beings into the Buddhist path. “Nowadays, most people who study Buddhism and practice meditation do so in order to cure their illnesses, get rich, and gain supernatural powers. Only a few people genuinely seek to understand their true nature and escape the cycle of birth and death. This is truly pitiful. Treating illnesses is not to be criticized, but wanting to get rich is foolish, especially among people in Hong Kong, Taiwan, and overseas Chinese communities. They come to learn the teachings, but all they want to learn are wealth spells to satisfy their desire for pleasure. They don’t realize that these material things like forms, sounds, fragrances, tastes, physical sensations, and teachings are all empty and fleeting, impossible to grasp. No matter how much effort and planning you put into it, the so-called “pleasures” you attain are just dreams, illusions, bubbles, and shadows with no real benefit. When death comes, not only can you not take anything with you, but the evil deeds you committed in life will closely follow you, and you cannot shake them off, and will suffer the consequences in the afterlife. The scriptures say, “All things will eventually disappear, but only your karma will follow you.” How can we not be deeply cautious about this?
说到神通，真是没一个人不想要，但是这要妄想消尽，旧习除光后，由真如自性中自然挥发出来的才是不退转的真神通。若从法修来或依靠外物求来的，非但不是真神通，得不到真实受用，还要闯大祸，受恶报。所以在妄念未息，妄心未空时，千万不要妄求，以免莽莽荡荡遭殃而受恶报于未来。
When it comes to supernatural powers, everyone wants them, but it requires letting go of delusions and getting rid of old habits. True supernatural powers are naturally revealed from the essence of reality after the elimination of delusions. They are not real supernatural powers and do not bring true benefits If they come from practicing or seeking from external sources. In fact, they can bring harm and negative consequences. Therefore, do not seek supernatural powers foolishly when delusions and false thoughts have not subsided and the mind is not yet empty, so as not to cause harm and suffer negative consequences in the future.
二、生起次第。到这里才真正开始进入实修的途程。了生死，出苦海，密宗的修持法门很多，由浅入深，先修生起次第如：颇哇法，气脉明点等等，从观想入手，由无至有地生起气脉与明点等的作用。所谓明点即第八识，以之从会阴至梵穴，随呼吸升降，炼成后，临命终时，即能迁识往生净土。这些修成的都是有相功夫，还不能成道，再要进一步修圆满次第。
Second, the sequence of cultivation. Only at this point does one truly begin the journey of practical cultivation. To understand life and death and escape from the ocean of suffering, there are many practices in the esoteric school, from shallow to deep. Firstly, one should cultivate the sequence of awakening, such as the practices of “Prajna” and “Clearing the meridian points”, starting with contemplation and gradually awakening the function of the meridian points and the “Clearing points.” The so-called “Clearing points” refer to the eighth consciousness, through which one can go from the lower “dantian” to the Brahma acupoints along with breathing, and after refinement. At the end of life, one can transfer the consciousness to be reborn in the Pure Land. These cultivations have some aspects of accomplishment, but they are not yet the way, and one must further cultivate the sequence of perfection.
三、圆满次第。将观想修成的气脉、明点等有相东西化空，与法身相应，进入圆满次第，以资即生成佛。法身无。它一法不立、一丝不挂、一尘不染。如电无相可见，一切作用都由它生起，离电灯不能亮，机器亦无由运转。法身亦如是，我们之所以能说、能听、能行、能动都是它的作用，离开它这肉体即如石板、木块，非但不能动弹，还要腐臭霉烂。我们现在修行，就是要亲证这无相的法身，才能不著于相而了生死，出轮回。进入圆满次第分三乘，就是密三乘：
Three, the completion stage. Transform the meditation practice’s physical energies, such as the “clear points,” into empty, formless phenomena that correspond to the Dharmakaya. Enter the completion stage and attain the state of a Buddha. The Dharmakaya has no form, it is unchanging and untainted. Like electricity, it is invisible but generates all actions and functions. Without it, the body is like a stone slab and is not capable of movement or decomposes. Our current practice is to directly experience this formless Dharmakaya, so as to escape the cycle of birth and death. The completion stage can be divided into three categories: the esoteric three vehicles.
第一、嘛哈约嘎，即大圆满相应。将观想修成的气脉等有相东西完全化空，以与法身相应。相应即是瑜伽，瑜伽者，‘相应’也。
第二、阿努约嘎，即无上圆满相应，用界智为趣入门，进一步把种种显现都化为一实相。
第三、阿底约嘎，即无比圆满相应。合三乘为大密咒乘。
First, “Maha Yoga”, that is the great completeness of correspondence. The form and substance of the things cultivated through meditation are completely transformed and correspond with the Dharma Body. Correspondence is yoga, and yoga is correspondence.
Second, “Annu Yoga”, that is the supreme completeness of correspondence. Using the wisdom of the realm to enter, further transforming all manifestations into a single reality (the truth).
Third, “Ahdi Yoga”, that is incomparable completeness of correspondence. It combines the three vehicles into the great secret mantra vehicle.
密三乘中以阿底约嘎最高，亦称为无二大圆满。它的意义是一切染净诸法统统在现前离垢、明空、豁朗的本觉中完全具足。这就是从有化空，空亦不可得，复从空显有的层层入深的心中心法。
“The highest level in the Esoteric Three Vehicles is Ahdi Yoga, also known as the Great Perfection of Non-Duality. It signifies the complete realization of all impure phenomena in the present, pure and clear, unobstructed awareness. This is the method of gradually penetrating from existence to emptiness and from emptiness to manifestation in the innermost core of the mind dharma.”
所以我们修的心中心法是无相可得，直下见性的大法，有缘得此法者，真是无上的大福报，若非前生广植善根，何能得此？！
So the core of the mind dharma we cultivate is a method without characteristics that leads directly to the realization of true nature. It is truly an incomparable great reward for those who have the good fortune to receive this method. If not for the planting of good roots in previous lives, how could one obtain it?!
心中心法既与禅相应，同时也和净土融为一体，因为它是以净土为归宿的。“佛心经”说：心中心法第四印，可以往生西方净土。而且也可以随愿往生其他净土。可见这部法真是妙到巅毫。末法众生要出生死轮回，舍此法外，恐怕别无可求了。
The core of the mind dharma corresponds to Zen and is integrated with Pure Land, because returns the Pure Land is goal. The “Buddha Heart Sutra” says: The fourth mudra of the core of the mind dharma can lead to rebirth in the Western Pure Land. And it can also lead to rebirth in other Pure Lands according to one’s wishes. This shows that this method is truly wonderful and unmatched. Apart from this method, there may not be other methods that suitable in this dharma-end age for sentient beings who want to be out of the cycle of reincarnation.
修此法所以能生净土者，因心即土，土即心。经云：‘欲净其土，先净其心，随其心净，即佛土净。’万物生长靠大地，同样，世出世间一切法皆由心生。佛、菩萨、罗汉、辟支佛四圣与天、人、阿修罗、地狱、饿鬼、畜生六凡这十法界，以及山河大地、草木丛生和森罗万象莫不是我人真心所造成、所显现。讲到这一点，十法界全由我们的真心所造，大家还易理解，较易接受，但说山河大地、森罗万象也由我们的法身所显现，大家就不易明白了。现在举一个较易知晓的简单例子来说明一下，比方造房子，先要让工程师设计图样，然后由工匠们依图建造，这设计图样的和建造房屋的不全是真心的妙用吗？离开真心，这肉体动弹不得，还能动脑筋、设计画图建造房屋吗？所以世间的一切一切，都是真心所作，本性所现。离开真心，一无所有。
The reason why practicing this method leads to birth in Pure Land is because the mind is the land, and the land is the mind. The sutra says, “If you want to purify your land, first purify your mind, and as your mind becomes pure, the Buddha land will be pure.” Just as all things grow on the earth, similarly, all phenomena in the world are born from the mind. The ten realms of the Buddha, bodhisattva, arhat, pratyekabuddha, heaven, human, asura, hell, hungry ghost, and animal, as well as mountains, rivers, earth, growing vegetation, and all things in the universe, are all created and manifested by our true mind. When it comes to the ten realms being created by our true mind, it is easier to understand and accept, but when it is said that mountains, rivers, earth, and all things in the universe are also manifested by our dharma body, it becomes less easy to understand. Now let’s explain with a simple example that is easy to understand. For example, when building a house, first the engineer designs the plans, and then the craftsmen build according to the plans. Isn’t this design and construction of the house a manifestation of the true mind’s wonderful use? Without the true mind, could the physical body move and design the plans and build the house? Therefore, everything in the world, everything, is created and manifested by the true mind and inherent nature. Without the true mind, there is nothing exists.
西方净土也不例外，它是阿弥陀佛真性净心所感召的功德大果报。我们欲生净土，先要把心洗清净了，与净土相应，方能往生；否则心地秽垢，只能生在秽土，不能往生西方净土。净土宗的行人每天要念十万八千佛号，为的是用圣号把心中的积垢、污染洗净，为将来得生净土作准备。
The Western Pure Land is no exception. It is the great fruit reward of the merit of the true nature of Amitabha Buddha’s pure mind. In order to be born in the Pure Land, we must first cleanse our minds to correspond with the Pure Land. Otherwise, if our minds are contaminated, we can only be born in a contaminated land and not in the Western Pure Land. The practitioners of the Pure Land sect recite 108,000 Buddhist names every day to cleanse their minds of impurities and prepare for future rebirth in the Pure Land.
我们修心中心法，每天结印持咒，也是在洗心革面，假佛、菩萨加持之力将历劫多生的颠倒、执著妄习除尽，以打开本来，亲证佛性。当打开本来时，因心清净无染故，当下就是净土，不待命终往生，即已现生净土了。因生时既已与净土相应，死后往生净土当能如愿以偿。净土宗说的‘花开见佛悟无生’，不是死后生到西方，坐在莲胎里，经多劫精修，等莲花开敷，参见阿弥陀佛，而后方悟本来无生无灭，而是说我们用功至妄念消灭时心花开敷，亲见与佛不二之真性也。我们能否往生净土，全视我们的心是否清净，不在修什么法上。有的人误解了净土宗的真义，以为只有念佛的人能生西方净土，不念佛不能生西。假如真是这样，佛的心量倒和我们这些执著凡夫一样狭窄了，这样狭隘的心量和分别取舍的劣行能成佛吗？在我们凡夫地，还要断分别取舍，广为群众谋福利，何况是已成道的佛、菩萨呢？所以这种邪见，都是‘以小人之心度君子之腹’的劣见，不足与论。
We practice this core of mind dharma to cultivating our minds, recite mantras and form mudra every day, which is also a way of washing our minds and changing our ways. The blessings and power of Buddhas and Bodhisattvas will eliminate the inverted and attached delusions accumulated from past lives. This will allow us to experience the truth of our original nature and the essence of Buddhahood. When the original nature is realized, the heart is pure and untainted, and the moment is the Pure Land, without waiting for the end of life to be born there. When we are born, we are already in harmony with the Pure Land, so we can be born in the Pure Land after death as we wish. The Pure Land sect’s saying of “Flowers bloom, Buddha is seen, and birth is understood” does not mean that after death, one will be born in the Western Pure Land, sitting in a lotus womb, undergoing rigorous cultivation through many lives, waiting for the lotus flower to bloom, and then seeing Amitabha Buddha and then realizing the original nature of birth and death. Rather, it means that when we eliminate delusions through our efforts, our hearts will bloom, and we will directly see the truth of the essence that is not different from the Buddha. Whether we can be born in the Pure Land depends entirely on the purity of our minds, not on what method we practice. Some people misunderstand the true meaning of the Pure Land sect and think that only those who recite the Buddha’s name can be born in the Western Pure Land, and those who do not recite the Buddha’s name cannot. If this were truly the case, the Buddha’s mind would be as narrow as ours, who are attached to worldly things. Could such a narrow-minded mind and the inferior actions of discrimination become the Buddha? On our ordinary level, we still need to eliminate discrimination and strive for the well-being of the sentient beings. How much more so for the Buddha and Bodhisattva who have already achieved enlightenment? So, these false views are inferior views that judge others by our own standards and are not worthy of discussion.
就密宗的经典说来，佛是兴无缘大慈的，不论你修什么法，学什么宗，即便不学佛的人，临终时，佛也是一视同仁，普为放光接引，往生净土，绝不是只接引学佛的人，其他都不屑一顾的。只不过不学佛的人，业障深重，不见佛接引，犹如生盲，不见天日，辜负了佛恩。甚或业障深重的人，畏佛光强烈，向黑暗处乱窜，反而投入地狱、饿鬼道中受苦去了。
According to the scriptures of the Esoteric School, the Buddha is the source of unconditional great mercy, no matter what method you practice, what school you learn, even if you are not a Buddhist, at the time of death, the Buddha is impartial, spreading light to guide all, leading to the Pure Land, not just guiding Buddhists but disregarding others. However, those who do not learn Buddhism have deep karmic obstacles and are unable to see the Buddha’s guidance, just like being born blind and unable to see the daylight, they fail to understand the Buddha’s kindness. Even those with deep karmic obstacles may be afraid of the intense Buddha light, fleeing into the darkness and ending up suffering in hell or hungry ghost realms.
所以欲生西方净土，除念佛外，诵经、持咒、做善事等等都和念佛一样，只要将心打扫清净了，发愿往生，决定能如愿以偿。相反，心不清净，恋著娑婆，虽多念佛，亦不能往生。因心有恋著，即如‘抱桩摇橹’，虽用尽心力，因缆绳系在岸边的木桩上，船何能行动？往生耶无望了。所以能否往生西方净土如上面所说，不在用什么方法，而在心是否清净与有否发愿。我们只要一心持咒，发愿往生，决定能如愿，正不须于打坐修法之外更修净土念佛法门也。心中心法是融禅、净、密于一体的大法。先师骧陆公说心中心法是以禅为体、密为用、净土为归的妙法，确是中肯的定论。
Therefore, to be born in the Western Pure Land, besides reciting the name of the Buddha, reciting sutras, reading mantras, doing good deeds, etc. are all the same as reciting the name of the Buddha as long as your mind is swept clean, you vow to be born and you are determined to fulfill your vow. On the other hand, if your mind is not pure, if you cling to worldly things, even if you recite the name of the Buddha many times, you cannot be born in the Western Pure Land. Because your mind is attached, it is like “holding a stake and shaking an oar”, even if you use all your energy and strength, because the rope is tied to the stake on the shore, how can the boat move? It is hopeless to be born. Therefore, whether you can be born in the Western Pure Land, as stated above, depends not on the method, but on the purity of your mind and whether you have made a vow. We only need to recite the mantra with one mind, make a vow to be born, and determine to fulfill our vow without the need to further practice the Lotus Sutra and reciting Amitabha Buddha’s name method outside of meditation. The core of mind dharma is a great method that integrates Chan, Esoteric, and Pure Land teachings. The teacher of the past, Grand Master Xianglu, said that the core of mind dharma is a wonderful method with Chan as the essence, Esoteric as the function, and the Pure Land as the goal. This is a well-reasoned conclusion.
大愚师公太慈悲了，怕我们顾虑这一生修法不成功，又为我们开发往生兜率净土与弥勒佛结缘的慈氏咒，藉以保险，如不愿生兜率而愿往生西方的，还可加持‘往生广咒’，往生西方净土，这咒本是净土宗的本门咒，“净土十要”中有述此咒功德与功力的专文。可惜净土宗的近代行人都不知道而遗忘了，真是太遗憾了。我们修心中心法既可一生亲证本性得大成就，又有双保险，临终往生净土，还有什么顾虑呢？我人能于玆末法时代遇此大法，再不好好用功，真是太可惜，太辜负佛恩与自己了。
The Great Master Dayu was so compassionate, fearing that we would worry that our practice would not be successful in this lifetime, he also developed the Maitreya Mantra for us to connect with Tushita Pure Land in order to be safe. If we are not willing to be born in the Tushita Pure Land and prefer to be reborn in the Western Pure Land, we can also recite the “Mantra for Rebirth”. This mantra is originally from the Pure Land sect and there is a special text in the “Ten Essentials of Pure Land” that explains its merits and power. Unfortunately, modern practitioners of the Pure Land sect do not know and have forgotten this, which is really a pity. By practicing the core of mind dharma, we can realize our original nature and achieve great success in this lifetime, and we have double insurance, being reborn in the Pure Land at the end of life. What is there to worry about? To encounter such great dharma in this dharma-end age, if we do not work hard, it would be a pity and a waste of the Buddha’s grace and ourselves.
我们学佛，根器有五种不同，这是过去世所植善根的深广度不同而有此差别，不是佛、菩萨或其他人安排决定的：一、人天乘，世间很多善心的人，以为只要做好事，扶危济困，帮人家忙，不害别人就一生事毕，不需要学佛，更毋须修法，这种善人于社会确是有益，但只能因行善而得福报，感人天小果，不能超越轮回。
In Buddhism, there are five different kinds of root capacities, which differ in depth and breadth according to the good roots planted in past lives, and are not determined by the Buddha, bodhisattvas, or others.
Human and Heaven roots: Many kind-hearted people in the world believe that if they do good deeds, help those in need, and do no harm to others, they have accomplished their life’s purpose and do not need to study Buddhism or practice the teachings, and they are indeed beneficial to society. However, they can only receive blessings because of their good deeds and receive small fruits of heaven, but they cannot transcend reincarnation.
二、罗汉乘，这比前一种人有智慧，知行善虽有福报，但福享完后，依然要落轮回受苦，要真消除生死的痛苦，非出六道轮回不可，因而发心学佛、修法，但他们只顾自了，不愿救度他人，只悟偏空之理，不了法执，所以佛呵为焦芽败种。
Arhat vehicle: This is wiser than the previous kind of people, knowing that although performing good deeds brings blessings, after enjoying the blessings, they will still fall into reincarnation and suffer. To truly eliminate the pain of birth and death, they must go beyond the six realms of reincarnation. Therefore, they have the intention to study Buddhism and practice Buddha’s teachings, but they only care about themselves and are not willing to help others, only understanding partial emptiness and still attaching to dharma. Therefore, the Buddha considers them to be a scorched seed.
三、辟支佛乘，与罗汉一样，只顾自了，但比罗汉聪敏，见微知著，从因悟果，所以他们修的法是十二因缘，不像罗汉修四谛法门由果究因。他们在无佛出世时，见花开花落即悟苦空无常而证道，所以较罗汉略胜一筹。
Pratyekabuddha vehicle: Like the Arhat, they only care about themselves, but they are more intelligent and insightful, and understand the relationship between cause and effect. So, they practice the Twelve Links of Dependent Origination, unlike the Arhats who practice the Four Noble Truths and understand cause from effect. When there is no Buddha in the world, they see the impermanence of suffering and emptiness by observing flowers blooming and wilting and thus attain the way of the Mahayana. So they are slightly better than Arhats.
四、菩荫乘，悟我法二空之理，修六波罗蜜和四摄，自觉觉他以证道的大乘道。
Bodhisattva vehicle: They understand the principle of the emptiness of self and dharma and practice the Six Prajna and Four Means of Gathering to consciously awaken themselves and others to attain the great Mahayana path.
五、佛乘，悟自心与佛无二无别，无漏智慧、曾无稍减，只因不觉，迷于声色而造业，始沦为众生。今苟觉悟，六尘空花，无可取著，一切放下，即能恢复本有光明，犹如千年暗室，一灯能明，正不必历尽艰苦而后始能成就，更不是高不可攀、人人无望的难事，这是大根利器人的事，不是小根劣器者所敢望其项背的。
Buddha vehicle: They understand that their minds and the Buddha are not two and are not different, with unobstructed wisdom and no reduction. They only create karma because of ignorance and delusion to worldly affairs, and initially fall into the realm of sentient beings. Now if they awaken and understand, the six dusts are like flowers in empty sky, and there is nothing to grasp, and if they let go of everything, they can recover their original bright light, just like a dark room for a thousand years brightened by a lamp, and it is not necessary to undergo hardships before achieving, and it is not a difficult task that is unattainable and hopeless for everyone. This is a matter of those with great root capacities, not something that those with small root capacities dare to hope for.
我们学佛就要有这种勇气：敢于承当—就是佛。然后，不惜牺牲一切，断然放下‘屠刀’，时时处处回光返照，在一念上熏修，定能完成圆证佛果的丰功伟业。这五种根器各就各位，无可勉强逾越，所以我们要勤修福德，广植善根，培养自己的根基。绝不可仅打坐修法了事。
We must have this kind of courage when we study Buddhism: dare to bear it – this is Buddha. Then, without hesitation, sacrifice everything and resolutely put down the “butcher’s knife”, constantly reflect and purify in every moment and thought, and surely complete the great accomplishment of realizing the ultimate truth of Buddhism. These five roots and faculties each have their own place and cannot be forced or exceeded. Therefore, we must diligently cultivate our virtues and plant good roots and cultivate our foundation. We must not simply be content with meditation and cultivation practices.
近世修净土宗的同仁大都不敢承当自己是佛，能毫无疑问地确认自己实具如来佛性的已是十分难能可贵了。其实，这不是请客吃饭，不必谦逊退让。勇于承当了，无形中就有一股强劲的推动力，使你一往直前，努力精进，一句圣号念得心花开敷，即能上品往生与佛同行。否则，充其量亦不过下品往生。净土之所以有九品往生，全在吾人自己认取，努力精进，不是佛、菩萨有厚此薄彼的安排的。
In modern times, many fellow practitioners of the Pure Land Sect do not dare to undertake the role of a Buddha. It is already a great rarity to be able to confidently affirm that one has the Buddha nature of the Tathagata without a doubt. In reality, this is not about being a guest for a meal, there is no need for humility or retreat. If one dares to undertake this role, there will be an implicit strong driving force that propels you forward, making you work hard to progress. By just saying the holy name, one can achieve happiness, and be born into the upper realms and walk with the Buddha. Otherwise, at best, one would only be born into the lower realms. The reason why there are nine realms of birth in Pure Land is because it depends on our own recognition, efforts, and progress. It is not arranged by the Buddha or bodhisattva in a way that some are favored more than others.
讲到开悟、明心见性其实不难，难在自己不识，处处为自己所瞒。我们说过：这能说、能听、能动、能行的功能就是佛性，因它无相，不可以眼见，只可以意会，所以说心地法眼可以见道。禅宗祖师们从前也是直接开示学人当下见性，不像现在须参话头，这到南宋以后因学人不尊重直指才改为参话头。临济宗的开山祖师临济禅师尝直截了当地开示学人：‘赤肉团上有一无位真人，要识这无位真人么？即今说法听法者是！’请看，这是多么鲜明了当、坦率真诚的指示！所谓无位真人，即是无相的真如实性。“金刚经”云：‘凡所有相，皆是虚妄。’无相的‘能’，才是真实不虚的法身。那么，它在什么地方呢？就在你六根门头放光，所以说‘赤肉团’上。又怕我们不明白，再加一句：‘即今说法听法者是。’这样坦率明朗的开示，还有疑问吗？！
Talking about enlightenment and understanding one’s true nature is actually not difficult. The difficulty lies in not recognizing it and hiding it from oneself at every turn. We have said before: the ability to speak, listen, act, and practice is the Buddha-nature, as it is formless and cannot be seen with the eyes but only understood through realization. That’s why a clear mind and enlightened eyes can see the truth. In the past, Zen patriarchs directly showed their students their true nature, unlike now where they have to use intermediaries. This changed after the Southern Song dynasty because students did not respect the direct approach. The founder of the Linji school of Zen, Linji Chan Master, directly showed his students their true nature: “There is a formless true person on the fleshy heart. Do you want to know this formless true person? It is the person who is speaking and listening to the teachings now!” Look how clearly and straightforwardly this points to enlightenment! The formless true person refers to the true and real nature of formlessness. The “Vajra Sutra” says, “All forms are illusions.” The formless “abilities” are the real and non-illusory Dharmakaya. Where is it? It is where your six senses are illuminated, so it’s on the “fleshy heart.” To make sure we understand, he added another sentence, “It is the person who is speaking and listening to the teachings now.” Is there still any doubt with such straightforward and clear teachings?!
我们修心中心法，绵密持咒，持至无心可心时，能持之心与所持之咒忽然脱落，内而身心外而世界一齐消殒，但非如木石无知而灵知了了，这就是真心显现时，也是亲证本来时，不要小看这一点，将来神通显发全基于此。犹如金翅大鹏，一翅能飞数十万里，全靠脚下一点劲，脚如不点地即飞腾不起。今亲证本真，即是脚跟点地时，这和从书上看来或听别人讲来的理解完全不同。
We practice the core of mind dharma, closely maintaining the recitation of mantras. When our mind reaches a state of no-mind, and our mind is in line with our mantra recitation, suddenly the thoughts and mantra will drop and both our inner mind and body and the outer world will vanish. This is not like the ignorance of wood and stone, but rather a spiritual awakening. This is the manifestation of a sincere mind and is also a first-hand experience of one’s true nature. Do not underestimate this aspect, as all future spiritual abilities are based on this foundation. Just like a golden-winged roc who can fly tens of thousands of miles, it all depends on that bit of effort at the feet. When one’s feet touch the ground, this direct experience is different from understanding gained from books or listening to others.
修心中心法之所以修一千座者，以一千座内只要毫无间断地如法修持，定能打开本来，亲见实性。其如未到者，或是断续行持，或是不如法—边持咒边打妄想，或是当豁开时因恐怖而中止爆破，更或是略带昏沉而滑过，这就是行人福德不够才遭此挫折迂曲的。
The reason why cultivating the core of mind dharma is practiced by a thousand sessions is that if one practices uninterruptedly according to the method within a thousand sessions, one will surely realize his/her true nature and see the truth. For those who have not reached it, they may have a broken practice, practice the mantra while having false thoughts, stop due to fear when they about to realize, or slip by with a slight drowsiness. This is due to the lack of merit and good fortune of the practitioner.
但这也不要紧，今天如仍有不明白的，我再来为大家重说一遍：这能说法、听法的就是当人的真如实性。只要你们听了深信不疑，立稳脚跟，绵密保护，外不为物境所牵，内不为妄念所转，久久用功，将来一定能打成一片，圆证佛果。假如将信将疑，那就咎由自取，佛祖也无能为力了。
But it’s not a big deal. If there are still things that are not understood today, I will explain them again for everyone: what can be explained and listened to is the true nature of the person. As long as you listen and firmly believe, stand firmly, protect it intimately, not be swayed by external conditions, not be turned by false thoughts, and work hard persistently, you will surely achieve a solid understanding and realize the fruits of Buddhism. If you have doubts, the blame is yours, and the Buddha cannot help.
讲到这里，有的人不免要问，这能说能听的就是真如佛性，我们现在明白了，假如这就等于开悟，怎么不发神通呀？不是说开悟的人要发大神变吗？是的，彻悟的人是要发大神通的，因为我们的本性是具足六通的。但是，现在只是初悟，犹如婴儿刚离母胎，不能起用，要妥善保养，迨其长大才能起用。所以我们要绵密保护，勤除妄习，一切无住，先得漏尽通，而后发五神通，才是真实的道通。相反用法修来的，或依靠鬼神妖等附体而得来的那是假通。真通是永远存在而不变的，假通一口气不来就完蛋了。
At this point, some people may ask, if what can be spoken and heard is the true nature and Buddha nature, and now we understand, does that mean enlightenment? Why don’t we have supernatural powers? Isn’t it said that the enlightened person will have great supernatural powers? Yes, the truly enlightened person will have great supernatural powers because our nature is endowed with all six supernatural powers. But for now, it’s only a preliminary understanding, like a newborn just leaving the womb, cannot walk or run, and needs to be taking care of until he grows up. So we need to protect the baby closely, eliminate delusions, be non-attached, first attain the completion of the path of elimination, and then develop the five supernatural powers, which is the true path. On the contrary, if it is obtained through the practice of cultivation or by relying on spirits, demons, and ghosts, then it is a false power. True power is eternal and unchanging, while false power will collapse and it will disappear if one not come in one breath.
“楞严经”云：‘理属顿悟，乘悟并销；事则渐除，因次第尽。’这本来是说的二种法门：一是圆顿法，一是渐次法。大根人一悟即彻，所有执著妄习，乘开悟的刹那即已消灭，神通即可发现了；根器稍钝的人须于悟后，在事上磨练，渐除习气而后始能慢慢地发挥作用。但现在末法时代的人，根钝障重，不能顿悟、顿修、顿证，只好将二种法门合为一门，在理悟后保任除习，而渐渐地发通证果。
The “Shurangama Sutra” says: “The principle belongs to sudden enlightenment, riding on enlightenment and eliminating; the matter gradually eliminates, and causes are gradually exhausted.” This originally refers to two kinds of methods: one is the method of round and sudden enlightenment, and the other is the gradual method. People with great roots can achieve complete enlightenment in an instant, and all their delusions and attachments will be eliminated in an instant, and their supernatural powers will be revealed. People with slightly dull roots must practice in their daily encounters after enlightenment, gradually eliminating their habits before they can slowly exert their effects. However, in the Dharma-ending age, people with heavy and dull roots cannot achieve sudden enlightenment, sudden cultivation, and sudden realization, so they have to combine the two methods into one. After realizing the principle, they must persist in eliminating their habits and gradually develop the fruit of enlightenment and realization.
这修证的过程，临济祖师因用心细密，亲历过来，说得很清楚彻底。他说大凡演唱宗乘，一句中项具三玄，一玄门须具三要，这三玄一要是临济宗的心法，我们要细细参透，方知由初悟，渐臻圆满的玄奥。
The process of this realization, Master Linji spoke clearly and thoroughly because he experienced it with great care and meticulous attention. He said that in the performance of the Buddhist teachings, one sentence encompasses three mysteries, and one mystery door must have three essentials. These three mysteries and one essential is the core method of the Linji sect. We need to understand it carefully to gradually realize the profound mystery.
他说一句中具三玄，这一句是那一句呢？就是上面说的‘赤肉团上有一无位真人，即今说法听法者是’。所谓说法听法的无位真人，即本来本真，不因造作，不用修成而无依倚的本色道人也。我们现在说法听法，四大色身不解说法听法，脾、胃、肝、胆与虚空物境也不解说法听法，这解说法听法者乃各人目前历历孤明而无形相的‘这个’。我们会得‘这个’，只为初悟，习气未除，自救不了，需要历境练心，上上升进，所以临济祖师把这段途程分为三玄三要。
He said one sentence encompasses three mysteries, but which sentence is it? It is the previously mentioned “On the red fleshy heart, there is an unpositioned true person, which is now the one who listens to the teachings.” The so-called unpositioned true person who listens to the teachings is the original truth and true nature, without any dependence on creation or cultivation. The one who explains the teachings and listens to the teachings is the present individual’s understanding of the “this” that is evident but without form. We will understand “this”, but it is only for initial realization, and we cannot save ourselves as long as our habits have not been removed. We need to tame our minds through life experiences and progress upwards, so Master Linji divided this journey into three mysteries and three essentials.
从这句说法听法的无位真人上分为三玄，是哪三玄呢？第一是体中玄，第二是意中玄，第三是句中玄。盖从悟得的妙体上发而为之的大意，由意产生妙用拈出而为言句。临济公于每一玄各有一句说法，今为各位列出并解说一下：
From the sentence of the unpositioned true person who listens to the teachings, it is divided into three mysteries, what are they? The first is the mystery in the body, the second is the mystery in the intention, and the third is the mystery in the sentence. The great meaning arises from the mysterious body that is understood, and the wonderful use is produced by the intention, resulting in the words and sentences. Master Linji has a statement for each mystery, and now I will list and explain them for you.
（因与“禅海微澜”中讲述三玄三要和‘喝’的公案大致相同，故此处略去一部分。）
(Because it is roughly the same as the gongan about the three mysteries, three essentials and ‘shouting’ in “Slight Waves in the Zen Sea”, part of it is omitted here.)
我们做功夫就要毫无滞留，潇洒自在，尽管接应千变万化的工作和事业，如没事人儿似的，一点也不动情，才是大机大用，方符大乘佛教的宗旨，决不是死坐在那里不动，守住空寂能成大道的。希望大家听后，第一要知‘有’，即明白这听法的无位道人，即是自己的本来佛性，不再向外求取；第二要绵密保护这‘无位真人’空灵无住，才有念起，即便觉除，既不住境亦不守空；第三不要死保，比如孩子长大，要任其自由，不可拘住不放，要坐便坐，要行就行，毫无拘束，潇洒自在，方得真实受用。正是：
“We should practice this dharma without hesitation, carefree and with ease, despite the constantly changing environment such as work and careers. It is only when we can handle everything like it’s nothing and remain unaffected, that we can truly make the most of our potential and align with the principles of Mahayana Buddhism. It is not by sitting still and maintaining silence that we attain the Way. I hope everyone understands that first, we must know the essence, which is our own inherent Buddha nature, and stop seeking it externally. Second, we must protect this essence of the ‘non-abiding true person’ with attentiveness, even when we have awakened, not dwelling in any state or holding onto emptiness. Third, don’t hold onto it rigidly, like when a child grows up, let it be free and not restrict it, sit when you need to sit, move when you need to move, be unencumbered and carefree, then you can truly benefit from it. This is the truth:
著有不解空，昧却主人翁。
空有皆不住，即是大神通。
住空不知有，死水黑山中。
若人会此意，面向西看东。
Attaching to form and not understanding emptiness, one will be mistaking oneself as the master.
Knowing emptiness and form have no dwelling, that is the great supernatural power.
Dwelling in emptiness not knowing the existence, is like dead water in dark mountains.
If one can understand this truth, they face east while looking west.
——《融禅净密于一体的心中心法》
元音老人主讲
Lectured by Master Yuan Yin
一九九四年二月二十七日讲于杭州
Delivered on February 27, 1994 in Hangzhou