第三世多杰羌佛办公室 第四十号公告 (12/04/2013)

四十号公告 _ 第三世多杰羌佛說法“禅修大法”

本公告所发的，是第三世多杰羌佛于 2013 年 3 月在美国菩提精舍三圣殿为一批修行人所说的禅修大法。今天是 2013 年 12 月 4 号，现正式第一次公布在网上。今日是由第三世多杰羌佛灌顶传授禅修必需的真言相应悉地，同时也便让大家明白什么才叫正规的禅修。让大家认识在这之前，你们接触到的那些禅修法，是什么样的程度、是否正确？会让你认识到教你们的那些上师，是否有资格作开示？他（她）们清楚禅修是怎么一回事吗？禅修在佛法的整体性中是什么？禅修都不懂能懂佛法吗？如果不懂禅修，自然不懂什么叫禅，也不懂什么叫定，因此，就仅凭不懂禅修这一点，就说明根本不懂佛教、相应的也不懂佛法，所以，当一批上师向第三世多杰羌佛请求能让他（她）们为弟子讲开示，第三世多杰羌佛说：只要是真正懂佛法、依教传法的任何具师资者，都可以讲开示，但乱讲佛法的人，是绝对无资格作开示的。所以要上师们考得过关，才能作开示，否则，任何身份都没有资格作开示，因为不懂佛教、佛法而作开示，那无疑就是欺骗大众，所以不准不懂佛法的人作开示，因为只要是开示这么一个概念，就意味着闻听开示之法者要作为真理来接受，一旦接受的是罪业的，就毁掉了慧命，不仅是指不懂禅修，还有其它多方面的问题，如对经藏的错误理解，这些都是严重伤害众生利益乃至误导行人的，凡是破坏众生利益的言行，第三世多杰羌佛就不会认可。至于哪一个不懂装懂的人，要去作所谓的开示，第三世多杰羌佛说他无权管大家，但因果责任，对开示错的人会担不了的，因为毒害众生百千万劫的罪障带给了错听之人。

果不其然，这一次考试，完全是第三世多杰羌佛如见其肺肝然，有及格的圣德，其中有三星日月轮，有刚刚及格的二星日月轮圣德考到六十八分，有一位一星日月轮考到 61 分，其他无论任何身份之人都无资格作开示，因为连基本佛法都不懂，甚至于一代大名头的人转世者，考题答案不但一无是处，而且题都不沾，满口邪说，这类外表是佛教人物、而内质却邪说骗弟子，怎么能同意去作佛法开示误导行人呢？所以，无论什么人，考试不过关者，只能带领大家恭闻第三世多杰羌佛法音，你们作上师的人，给你们的弟子们所讲的话，只能作参考，不能作为定理依据，至于收皈依、传授仪轨、咒语，那是你们应该做的，为大家讲十善、四无量、六度、菩提心、戒律，都是应该的，可是绝不能脱离经据，也不可不懂装懂，凡不懂装懂、胡编乱说，那是绝对的骗子妖人行为！

以下即是第三世多杰羌佛 2013 年 3 月说法“禅修大法”的完整内容，这是随口开示的记录。

第三世多杰羌佛说法“禪修大法”

大家坐下来。

坐好了吗？准备好了吗？

（众人回答：是。）

先合掌，念诵皈依一遍，发四无量心、菩提心。好了，要认真听，我现在开始为你们说法。

今天把弟子们召集到这里来，我主要是应一些西方白人、黑人、西语裔、亚裔人等，其中有一些是仁波且，答应你们提出的要求，你们说特别喜欢坐禅，要学禅修，所以今天来满大家的愿，我主要是给大家传一个高级的禅修大法。其实禅修法的名字，我们在座的人都听说过，但是，真实来说，都不知道什么叫禅修。我可以说一句，现在大家在座的，乃至很多在外面传禅修的上师们，包括你们今天在座、在外面教禅修的上师们都不明白、不知道什么叫真正的禅修。我是不是说得太过分了？今天明确跟你们说：一点也不过分！很简单问你们几个问题：禅修是什么？拿来做什么？为什么要禅修？禅修的目的何在？禅是什么？你们知道吗？你们这些教禅修的上师们，回答得了我吗？

（有人说：我们不太清楚，请佛陀说法。）

我是一个惭愧者，叫我师父就行了。你说不太清楚，其实你错了，不是不太清楚，就是知道，也是错误的理解。连禅都不了解到底是什么概念，对禅道一无所知的人，你还要禅修、还去教人，这就叫贻害众生，坏人性慧！要负因果责任的！人生几十年或一百多年，为什么要犯这个罪呢？

今天我先要讲这个禅，禅分四禅八定，当然，这对你们来说是知道的，经藏上有这名词。这个四禅八定到底要拿来干什么？为什么要禅？禅起的作用是什么？你们就一知半解了。很多人都喜欢去坐禅，很多人喜欢去参禅，他到底想干什么？获得一个什么？得到什么目的？所以，大家要首先把这个问题弄清楚。在佛教界参禅打坐的人比起其它法的修学者还要多，而且大部分都是有学识的，但是都在盲目追求。现在就不给大家多说了，直接说禅。禅是一种法门，佛陀所传佛法的其中一种修法，但这一修法是独立的，可是法味理相是涉及到任何修法的法门。

我精简地说，禅是真谛。所谓真谛，万古不灭之理相，三世同体平等之本源，这就是禅意。当然，还有非常多的说法解说，这里我就不多讲其它的理论了，对于一个参禅的人来说，应该要明白简单的道理。今天我就拣简单容易听懂的来给你们说吧，那就是从意识上转化的一种境界，也就是从意识分别转化到非意识分别的境界，这个非意识的境界是一个什么东西呢？是没有妄念的吗？是什么都没有吗？是一个很清净的吗？要以这样的理解，这就完全错了。如果大家要把这个非意识境界彻底弄清楚的话，必须要学习我说的《藉心经说真谛》。学习《藉心经说真谛》以后，就会悟到我们在禅里的宗教理谛，要找的是什么？我们的目的是什么？要找什么东西？悟到一个什么？又证到的是什么？那么，我们要找到这个东西，找得到吗？这个东西永远也是找不到的！只要去找，就找不到！为什么找不到？因为找，就得用自己的意识去找，就相当于把自家的孩子背在背上，我们在外面找，我们遍地找：“哎呀，我的孩子到哪里去了？到什么地方去了？”永远都找不到的，其实本来自己背起的。所以，用意识、用心故意去找，永远也找不到。禅啦，是需要一种用功的方法，才能找得到的。禅本身、它的本体不是用功的方法，但是要有一个用功的方法才找得到禅，才能获得、证得到禅。我们现在要好生听，因为这个非常不容易听明白的，不认真、思想不集中，你们是听不懂的。这个禅修的方法呢，今天我会传给大家。

先来了解这个禅的基本的概念，有了基本以后，才便于获得这个禅。我们要获得一个禅的境界，这个境界，名字叫做境界，实际上是没有境界的。如果出现一个境界，能够用我们的意识去分别出现一个什么样的境界的话，就已经不是禅了。但是，必须要用境界两个字来做比喻，否则就没有可讲的了，不用境界用什么？总得要有一个名辞来代替嘛。那这个境界是一个什么东西呢？它是一个能让你不生不死的东西，这东西就是你，你就是这个东西。所谓用东西来作譬喻，这是言诠之计，否则也同样是无话可说。正因为如此，才有“言语道断，心行寂灭”这一说。简单地说，参禅的目的就是为了开悟！开悟的目的就是为了获得那个不生不死的东西！所谓的东西，没有一个东西，我讲的这个所谓的这个东西，或者这个境界，实际上是没有这个东西的。因为有了这个东西啊，就是意识分别出来的了，就成了我们的思想想出来的了，比如说啊，这是一个圆的东西，这又是一个长的，两头是黑的，是一支笔，这是一串珠，这是一尊佛相、一朵莲花、一片空境，谁告诉你的？自己意识分别的，意识辨别出来的、辨认出来的，如果能意识辨认出一尊佛像、辨认出来一朵莲花这一个东西的话，那你已经不是禅了，而是凡夫分别意念心。我还是回到一句话上，如果你们看了《藉心经说真谛》，能看懂，什么禅都解决了，就是说，什么禅都能获得！当然，你可以说：我看过龙树、提婆、陈那、月称、弗护、无着、世亲、寂天、玄奘等前辈的论着了，应该不必看《藉心经说真谛》吧？我今天只能告诉你：你看的论着还可以，因为是祖师级的开示嘛，但是，那些书代表不了《藉心经说真谛》的作用，所以，还是那么一句话，必须学《藉心经说真谛》！真正学懂就成功了。

说到禅，禅里面有非常多种，除了四禅八定的这个境界以外，那么这当中另外还有参悟的一种方法，参悟的方法里面各有不同，每一种法度程度都不同，有如来禅、祖师禅，有香灯禅、木鱼禅、意尽禅、一根禅、二度禅、回光禅、数息禅、净水禅、法相禅、定月禅、守窍禅、拙火禅、寒冰禅、念佛谁念禅、无尽禅，还有大悟禅、时轮金刚的不动禅，当然，还有更多的禅法，有非常多，包括所谓的庭前柏树子的禅啊、所谓的无声言语道断禅啊，多了多了，非常的多，所以我一一介绍下去，要介绍三、五年，因此今天就不讲多了。那么你们主要要晓得禅是一个什么东西、参禅的目的是要得到什么，得到回光返照、得到开悟，明心见性，见到自己的不生不死的本性！听懂了吗？还是那么一个理，学懂《藉心经说真谛》后，禅就是小儿科了，那时对《金刚经》、《了义经》，自然一目了然，理体合一。

我们参禅的目的，是要证悟本性、空性、法身，这个法身就是不生不死的法身。我在这里举个例给大家听，有的参禅的方法真是莫名其妙，但奥妙无穷。比如过去的扬州高旻寺，它们在古时，禅修里面成就的人非常之多，扬州高旻寺，每七天基本上就有一个悟禅的人开悟成就出来。那么，它那个是怎么参呢？他们参的法度，根本就不是我上面提到的那些禅的名字，也不是那些用功方法，所以我说禅法非常之多。第一个，过去古时进高旻寺参禅要先签协议的，那个协议很简单，说白了就叫“打死不赔命”，把你打死不赔命的，同时，必须自愿执行它的法规。一进去以后，是多种形式，比如这里讲三种形式，以三种形式来参禅。你以前学的任何法必须放下，一到那里以后就没有任何法了，到了高旻寺以后，一进入禅堂就没有法可用了。它那里面有五个板手，有五个，称为“五大板手”，专门打人的，那么跑一炷香，要跑，香是不长的，只有这样长一根香，要小跑，就在禅堂里面很多人围成圈跑，在跑的时候，那个板手有一个板子会打响的，“啪啪”响的，他一打就响了，跑禅的人一旦听到那个板子响了，马上就要停下来，一步也不能跑。当这板子再响起时，你马上就又开始跑。你们大家见到过禅堂板手用的板子吗？

（大家回答：没有。）

好久选一个时间我给你们看看，是扬州高旻寺的，过去的东西了，晓得不？这样一打，“啪”一响，只要他的板子一响，你还在跑的话，拉出来就打死，不打死都要打成残废。所以，这个人啦，自然的精神就非常集中，随时想到注意板子响，他随时就怕板子响了他还在跑，或停下来以后，板子响了自己没有跑，这就会拉出去重打。明白了吗？

坐一炷香，就是一坐起以后呢，板手在你背后会看得到你的。坐的时候是不允许你这样动那样动的，绝不允许动，不准念佛念咒，只要看到你动一下，就要拉出来重打，朝死的打。所以，只要一坐下来、坐稳以后，只要听到板手的板子一响的话，马上就不敢动了，就那一炷香就要呆过去，一点都不敢动，精神会百倍集中，因为怕无意间自己动了，被拉出来打伤、打残、打死。

那么另外呢比如喝水了，要喝水。喝水要到东边打水端到西边才能喝，而且必须装满一杯，要端过去，水洒在地上要拉来重打。所以，由于这样啊，参禅的人中间没有意识开小差去想其它的事，没有休息的，吃饭的时候也不能把筷子碗碰响啊，都不行的。由于这样，他的意识就被逼来自然不敢想东西，你们明白了吗？所以说呢，自然的，我们的意识就被统一起来以后啊，就不会去思考、不会散乱，因为任何人都怕打死，你们知道吗？一怕打死，用死来一逼，就没有办法了，就必须严肃地对待，所以说，就很容易妄想断掉，自己的意念就会逼断，一旦逼断，本性就出来了，本性一出来的时间，就破参了，所以基本上每个禅七就有破参的人出来，基本上每七天都有破初参的。那怎么知道破了？一旦破了，要喊你做偈子，你要做一首偈子来听，让纲领主持和禅师来择证你，然后再来考你，看你真正参禅悟道了吗？明心见性没有？明白了吗？

（大众回答：明白。）

佛教里面有个宗叫禅宗，禅宗的第六代祖师慧能祖师，他是顿悟门的，当时有两个祖师，还有个祖师叫神秀，神秀呢是渐悟门的，其实这两个祖师都成就了的，只能说见地不相同而已。神秀有所证悟以后呢就做了一首偈子，他这首偈子呢写的是：“身是菩提树，心如明镜台，时时勤拂拭，勿使染尘埃。”就是说，我的身体就像成就的菩提树一样，意思是代表成就的意思，也就是代表解脱的意思，我的身体是一个解脱的境界。那为什么叫菩提树呢？因为释迦牟尼佛在菩提树下证悟成的道，所以后来就把“证菩提”作为成就，是这样来的。他说我的身体呢就是菩提树，但是我的心呢从来不昏，清清楚楚，不会错因果，一切都知道，所以“心如明镜台”。同时，我还在随时随地修行，一旦发现有不好的，我就会改正，所以叫“时时勤拂拭”，拂拭就是鸡毛掸子称为拂拭，我随时拿到来扫我的尘垢，“勿使染尘埃”，不要让脏东西把我给玷污了，这里指的脏东西，是指的不净业，而不是我们看到的灰尘，意思就是说，我会非常严肃地改正我不好的，来符合佛陀的教诫。从神秀的这个偈子呢，一般地说，听到，已经是菩提树了，而且还改错啦，当然好啊，对不对？但是，慧能就不是这个看法。因为神秀没有参悟到禅的本体，就是说，他对禅没有真正大彻悟，没有脱落桶底开悟。那慧能很小，是个小孩，但是他彻底开悟了的。慧能就听到神秀这个偈子呢，他就说：“我也要写。”他说他也要写一个，是他的师兄帮他写在壁头上的，因为他不认识字的。他是根据神秀的偈子来答覆的，他写的是：“菩提本无树”，就是说，菩提树有这个名词，但是没有这个树子、没有这颗树的。“明镜亦非台”，虽然你什么都知道，但是没有这么一个具体的东西的、没有所知的主翁，因此没有这个台的。因为神秀说“心如明镜台”，慧能说“明镜亦非台”，“本来无一物，何处染尘埃？”本来什么东西都没得，尘埃朝哪里染？它染什么东西啊？没有东西给它染的。也就是说，佛性里面，意念都无所住的，既然意念都不能产生，而所证到的禅境，那个是什么都不巴的，什么尘埃不尘埃都不巴的，原因是没有一个东西给它巴，你们千万要小心领会，不要认为它是四大皆空了，有一个空境，这又错了，真实理中，这个空境也是没有的，所以尘埃无处染。

（中间一段，当时有很多西方白人等仁波且和学者，现场中是不同的人都在翻译，佛陀师父听到他们英语的翻译错乱，当下严肃批评他们的翻译是错误的，要他们不可以不懂装懂，乱翻译下去，最后指名还是由波迪温图仁波且来翻译。）

神秀是有一个东西，叫菩提树，他所证到的佛法的境界是有一个东西、所要得到的东西，那么，慧能就说：佛法里面连意识都没有分别了，还有什么东西可成在呢？没有成在的东西，有什么可染的呢？所以，空性里面是不能有意识分别的，有意识分别就落入凡夫意识了、就脱离空性了，脱离空性，自然就是凡夫境界，没有意识分别，就进入圣人境界。但是，人要没有意识分别，一般是不可能的，所以就要学佛修行了。

今天我看你们翻得非常吃力，很多错误，我也就不想继续讲下去浪费时间了，我赶快给你们教功夫算了。好，我现在直接给你们教功夫吧，教禅坐的功夫。

我今天给大家传的这个禅呢，为什么这些人一坐下来就非常，不是散乱就是睡眠，不是睡眠就是昏沉，不是昏沉就是掉举？主要是我们无始、若干劫以来的那个业障啊，黑业、白业、无明业，就是说，好的和坏的、乃至不好不坏的这些业力把我们围住，因此坐下来的时候就得不到妄想清净，没有妄想清净这一步就更不可能断妄想，断不了妄想就根本不可能证到禅境，也没有定境可言，就没有办法开悟。所以说呢，往往参禅的人，只知道教人参坐、禅修、自己禅修打坐，但是，参禅的人一般是不懂参禅有专门一个咒语，要先清除禅坐坛城，就说我们今天参坐了，要先把一个咒语啊，净坛咒，要先念，把坛城清除，把那些对我们不利的邪气啊、妖孽啊等等不好的通通赶出去，那么这是第一个工作要做的。如果在山里面呢，还要另外加上迎请山神来护关，还要防止野兽或山精树怪来侵害，所以有两个法要修。但是，我们在家里面呢就没有这个问题了，只不过还是怕的是，有的地方怕台风，有的地方又怕地震、水火之灾。

现在我们非常非常重要的一点，就是不懂得在禅坐修法时怎么样防止外障的这个法、要先把它预防起来的这个法。分两个部分，一个部分是咒语的力量，另外一个部分是属于身体的力量。那咒语呢有三个咒语，缺一不可，如果三个咒其中一个缺了，少了一个咒，那就很难参破了，那就成了世俗的那些禅修了，这是在外面或家里面、在城市做功课用的，不到山里面去。净坛咒是一个咒语，所谓净坛咒不一定叫清净曼达拉，你记住，不是坛城的意思，就是家里面做功课的地方或在任何一个地方、能打坐的地方。这是一个咒。第二个咒呢，就叫做专门参禅的一个净业观空，是禅里面用的，就专门参坐，它先把业力清除、暂时排除开。那么第三个咒很重要，就是心清静咒，这个咒对于禅修者的戒体来说是很严的，对佛教徒同样的严，凡念诵这个咒的任何一个人，都必须是真正的菩萨行为，要严持戒律，五戒，实行三聚净戒，如果重犯，这咒就没有受用了，如果轻犯，效果也不会好，很难清静下来，清静不了，就进入不了禅定。这咒又名叫他心通咒，如果戒行不好，不是真修行人，一当达到他心观照力，那还得了？那佛法界就乱掉了，因为戒行不好的人，就会害人的，乃至害众生，甚至害佛菩萨，佛法界的领域是不准有邪人、骗子、破戒子进入的，而且传授此他心通心清静咒，是必须通过菩提圣水沐洒灌顶的，尤其要注意的是，凡学了这个咒的人，不经过合法灌顶，就随便传给第三者，这位传咒的上师，无论是什么身份，都会终生不会成就他心通道量的。这是铁定的！！！同时，如果有了他心通道力，也不能拿去显示，犯了此条，有可能失掉他心通道力，而真正要显示的是如何利益众生、断掉我执自私，树立菩萨大慈大悲之行，要显的是菩萨的事业，菩提萨埵，自觉觉他。所以传此咒之师，要自己掂量自己有几斤几两，不要为了招摇过市，把自己害了，没有心清静咒，只有前面两个咒，也是可以禅修的，只不过是效果上的差而已。这三个咒是必须要念在前面的，要先念，要把这个工作做了，才开始参坐，入于禅修。如果没有学过这三个咒，只要参修正确，也是有受用的，但最多只能有百分之三十的受用。现在我开示传授第一个咒，我会教给你们，现在我就要传给你们咒，我不要讲久了。

先学第一个咒啊，都把手合起来，要非常恭敬、真诚的心，把眼睛闭上来，等我做完加持以后呢，我就开始念咒了，你们跟着我念。好了，现在已经传授给你们第一个咒了。

第一个是禅修净坛咒，这个咒的作用主要是净坛城，把坛城一切不净的秽物，和一切习气、障业，全部清除，这是针对所在坐禅的场地，它是不针对这个自身的，它主要是针对坛城起到的作用，所以自身的业力呢，照常是没有清除的，因此，凡是上等的禅修法，必须要加上禅修专用的除障禅定净业观空咒，现在大家跟着我来念，除障禅定净业观空咒，我念一句呢，大家同样的就跟我念一句。这里是要教授第二个咒，这里不列咒语。第三个咒，也就是心清静咒，今天不传，因为没有带灌顶资粮菩提圣水，下次再灌这个顶。

好，现在两个咒语都传完了，那么传完了以后呢，现在我就要教大家禅修的方法了，禅修的道理、理论非常的多，我就不详细去阐述它，为了节省时间，直接传给你们吧！传给你们这个禅修法，希望大家注意，这个禅修法，由于是高级的禅修，因此我们不能随随便便地拿去传给别人啊，或者是一个破戒的弟子啊，都传给他了，这不可以的 ! 一定要传给清规戒律很好的佛教徒，而且真心诚意学佛，有四无量心、实行六度万行的、严持戒律的、有菩提心的这些大悲菩提境界的道德品质的好人，他们来学。佛法要传给好人，不要传给有问题严重的那些不好的人，如果有问题严重的人，他们除非改悔了以后，当然我们也会传给他的；也不要传给那些什么贪赃枉法，伸手就跟人家要钱要供养的人，那种实际上就是有问题的人了，所以大家要特别的小心啊。

我刚才说了，为了节约时间，不说废话，直接教了。大家静坐下来以后，我们先一步一步的入手，先由释迦牟尼佛当年在菩提树下所用功的方法的第一步开始，那么这个第一步的开始呢，它是属于般舟的观修法，也就说，观起般若之性海，叫观般性念，那观般性念呢，我的起法是跟社会上那些禅修人士不同的，我首先要你们大家做的是从数息开始，从止观数息，小止观的数息开始，但不完全同于小止观，我们不管十二时辰中，什么时间有什么精怪，因为我们有三个咒，不怕他们扰乱，我们只注重胖的人呢，就数出气，瘦的人呢，就数进气，就是说呼吸的时间啊，朝里面进气的时间呢，那么你瘦你就数进气，这样呢，你身体会好起来；如果你太胖了呢，不能太加补了，所以就数出气，这样子呢，身体就不免得太臃肿。当然，这个胖瘦并不重要，关键的是，教大家胖瘦怎么数气，怎么数呢？从一开始数，比如说数进气，数进的气，一，你就轻轻念一声，要数出声，出气的时候不要数，进来的时间念出声“二”，就这样子，然后数到十，马上重新从头开始，又从“一”开始，数到十，又再重新开始，千万不要数“十一”、“十二”，这很重要，数来你都意不散乱可以有半个小时左右了，或者乃至于好的一个小时，都没有错乱过了，这个时候呢，你又要开始，把声音停下来，用心中默念来数，默念也是一样的数法，只是说声音不要念出来，也是进气的时候“一“，或者是出气的时间“一”，那第二下出气的时间“二”，就这样子来回反覆的数到十，就重叠回去，来来回回，不可数错数字超过十。

这一步过了以后，就开始进入般舟水了，那般舟水呢就是修水光观法，打一杯水，把这个水打起来以后，就放在你三尺远左右的地方，藉着室内的灯光，或在天上的月光，那个水里面就有个光，你就要把那个光看住，紧紧的盯住它，这时也不要数息了，意念全集中在那个光上，一动不动，一动不动，就是说光光光光，盯住这个光，一动不动，不要分析光的大、小，也不要分析光的变化，强弱都不管它，坚持得愈长愈好，如果这个光都能坚持得到半个小时以上，意念没有离开光，你的意念不分乱，或者是坚持二十分钟以上，你的意念没有跑过的话，这个时候，你就要改成观想自己的进气或出气，在鼻子洞口处或在嘴唇某个部位，出气时会感觉到某一块部位有明显感，注意这明显肉块的部位的感觉，出气入气要非常清楚感觉。但是意念决不可以随出入的气走动。只能全力集中在那一小块感觉肉上，如果意念一旦随气走动，就已经失定了，所以千万注意，意念不能随气走动，只能意那块有感觉的肉，出气入气都要清清楚楚感觉到那一块肉的明显，随着禅定力的减弱或增强，感觉也会有减弱或增强，乃至有时几乎感觉不到，但是不必担心，意念集中会好转起来，定力增强时，禅境幻相也就出现了，如光点、光圈、影像等，均不可执着、分心，千万记住，如果此时意念如野马分散，或睡眠盖现前，你就要停下来。你就必须转入动态观波念，马上把这个光杯端起来，拿在自己的手上，盘上腿，如果盘不上的，就坐在凳子上，用手端着它，放在自己的脐轮下方，就是肚脐眼的位置下方，然后手就依靠在腿上固定，这个时候呢，因为人的身体的微动性，所端的杯子，它一定会动的，随着光会动，这个水波会动。杯子一定要装满，用铜杯，不要太大，因为太大太重了。那么这个时候就盯住这个杯子里头这个光，这个时候如果杯子一动的话，这光就变成花光了，变成花光就不好了，就说明你的心没有静下来的，所以说你要争取让这个水不要动，一动不动，一动不动，一动不动，绝对要保住它不动，如如不动，于这个不动之中，你能坐下半个小时，或者是一个小时，乃至几个小时，那你的禅修功夫就快要成熟了。要明白，波动即光动，光动即波动，知波光动即心动。如果此时能做到“波光千般浪去来，心念如如原不动”，这一定就开悟了。

如果在坐不下去的情况下，那么这个时候，我们最容易发生的是疲倦，人一疲倦就想睡觉，所以波光就容易散乱的，或者是意念跑到一边，连水都打倒在身上才发现，这时候就说明你没有在定中，至少基本的定是没有的，当然我并不是指的三昧耶的如来定，这是指如如不动的一种定而已，那么鉴于这种情况，我们此时假使眼睛涩了，我们的头脑已经开始昏沉、快要进入睡觉，如果是实在撑不住了，那么这个时候啊，我们马上要停下来，把杯子放在正前方，然后用自己的双手啊，就要扯自己的耳朵，把自己的耳朵吊着一扯一扯的，然后用手心搓热，在脸上呢，就开始搓自己脸，搓自己的脸呢，那么这个脸呢，它就会发烫，轻轻搓、轻轻揉，轻轻搓、轻轻揉，这个时候啊，揉了以后，睡眠盖就跑掉了，那再打坐。打坐一时，盖障又会来的，发现不行的话，此时此刻，我们马上要换法了，换什么呢？我们马上就要换成下坐来打一桶水，念用水咒七遍后，洗个冷水脸，把脸和脖子及脖子下方擦一擦，这个时候呢，我们的精神又好了，当下就可以马上重新禅坐，因为人啊眼睛也就不涩了，头脑此时清醒了，那么此时此刻呢，我们就继续坐，坐下用功。时间一长往往又坐不下去了，实在都没有办法再坐了，那么咋个办呢？这个时候啊，就必须停下来了，该停下来了，停下来以后，怎么办？停下来以后呢，就要睡觉，睡到醒了、有精神了，我们再坐。如果再坚持禅坐，自己却撑不住了，你还坚持，就会发生禅病。这个时候的禅病啊是非常严重的，为什么说禅病很严重呢？原因是，一当你养成禅病的习惯，你的这个眼睛涩了还要继续用功，你眼睛涩了，你硬是去撑，那它还是要睡觉，由于一睡觉，你就养成不好的习惯了，所以说呢，此时此刻就会发生问题了，以后就不容易纠正过来了，有可能上座你就想睡，或另外三大障出现，所以一当出障严重时，马上就开始扯耳，马上开始揉脸，如果揉脸跟扯耳都不行的话，你这个时候马上就要下来，打冷水来持咒洗脸，冷水脸洗后坐一下，又不行的话，那么此时此刻，你马上不可再禅坐了，下坐当下进入睡觉，睡醒了以后，又再起来用功，所以说呢，这是很重要很重要的，大家千万要小心，要记住在禅修的时候，如果实在睡眠盖来了、散乱来了，或者是妄想来了、掉举来了，都要对治的，尤其是睡眠盖是非常厉害的障业，它来的时候，你会不知道的，它让你睡着了，等你醒的时候，早都把时间拖过去了，所以很难对治。记住，在禅修的过程中，很容易产生好的境界——禅相，产生禅相，出现光啊、光点啊，甚至于出现异象啦，护法、魔妖等等，或者是有异香扑鼻啦，或者听到外界的声音啦，要千万记住一句话，这些现象都是幻觉，凡所有像皆是虚妄，千万不可以执着它，不可以执着，它才会升化，才会进步，才会进一步的进入清净法身，那么这是深入禅境的道理。进入禅境真正的做到应无所住境界的时候，你的佛性自然现前，能于佛性当中，处于如如不动，则生死自了，就能了脱生死，如果能于佛性当中，自然会开肤智慧，能得很多种圣境，一切圣境都会证到，都在里面。

当然这个是属于禅修里头比较高的一种修持，真禅修里的大法，但是真正高级的在哪里？就在于有咒语的加持和观想的法度，有这个特殊的作用。等到这一步已经修好以后，就根据你的善根，也许会为你作《解脱大手印》境行灌顶了，那就是相当至高无上的法了，是保证解脱的无上大法。但是，修学《解脱大手印》，必须的，是要学好、尽量去实行发在网上的两大心髓：《暇满殊胜海心髓》、《最胜菩提空行海心髓》，必须有了这两大心髓为根本，修学《解脱大手印》的法才能当下受境行灌顶，当下入境，获大成就，而且法界同体，都在这里面，奥妙无穷。

那么今天呢，就初步跟大家传授这个禅修，说到这里了，至于咒语的部份，我已经传给你们了，但是在这书本中是不会写成文字的，写成文字是不可以的，那是不合法度的，那个一定要经过传的，否则就慢法了。而且最合法度的传授，还要经过不同级别的灌顶，所以说这个文字上不能乱写咒语的啊，因此这个文字上我们不会记载有关禅的咒语，只教授这个高级的禅修法，今天就暂时讲到这里。以后等到把前面修好了，根据各自的受用成就，再来看各自的虔诚，应该深入学习哪一门法，再来修择决定法缘了。记住一点，重要的，无论修什么禅修法，都离不开修行，所以你们必须要上网去学懂我说的《什么叫修行》，而且要落实在日常生活中，只有这样，你的禅修才会真正成功。好，就这样。祝福大家早日深入禅定，早日福慧圆满，早证菩提。

第三世多杰羌佛办公室

2013 年 12 月 4 日

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英文版：

OFFICE OF H.H. DORJE CHANG BUDDHA III
(Announcement Number 40th) (12/04/2013)

This announcement that is being disseminated contains the great dharma of zen (dhyana in Sanskrit but generally known as zen) practice that H.H. Dorje Chang Buddha III taught a group of cultivators in March of 2013 in the Hall of the Three Holy Ones at Bodhi Monastery in the United States. Today is December 4, 2013. We now for the first time formally publish this great dharma on the internet.

Today H.H. Dorje Chang Buddha III performed an initiation and transmission involving necessary mantras in the practice of zen. Additionally, this great dharma enables everyone to understand what the standard, proper practice of zen actually is. All of you will now be able to understand what the levels of those zen practice dharmas you encountered before this announcement actually are and whether such dharmas are correct. This great dharma will enable you to know whether those masters who teach you are qualified to give discourses on the dharma. Are those masters clear about what the practice of zen is? Are they clear about what zen practice is in the entirety of the Buddha-dharma? If one does not even understand zen practice, can one understand the Buddha-dharma? If one does not understand zen practice, one of course does not understand the meaning of zen. One also does not understand the meaning of samadhi. Thus, just the fact that one does not understand the meaning of zen practice shows that one does not understand Buddhism at all. Correspondingly, it shows that one also does not understand the Buddha-dharma.

Therefore, when a group of masters entreated H.H. Dorje Chang Buddha III to let them give discourses on the dharma to their disciples, H.H. Dorje Chang Buddha III said the following: Anyone who is a qualified master may give discourses on the dharma as long as he or she truly understands Buddha-dharma and transmits dharma according to the teachings. However, those who recklessly expound Buddha-dharma are certainly not qualified to give discourses on the dharma. Therefore, masters must pass a test. Only then may they give discourses on the dharma. Otherwise, one is not qualified to give discourses on the dharma no matter what one's status may be. That is because giving discourses without understanding Buddhism and Buddha-dharma is undoubtedly an act of deceiving the public. Thus, people who do not understand Buddha-dharma are not allowed to give discourses on the dharma. That is because the concept of discourses on the dharma means that those Buddhists who listen to the discourses have to receive them as being the truth. If what they are receiving is evil karma, then their wisdom-roots will be destroyed.

This not only applies to not understanding the practice of zen. It applies to other problematic aspects, such as misunderstanding the sutras. All of these seriously harm the interests of living beings or even mislead practitioners. H.H. Dorje Chang Buddha III will not approve of any words or actions that harm or destroy the interests of living beings. With respect to anyone who pretends to understand but who truly does not understand yet who still wants to give so-called discourses on the dharma, H.H. Dorje Chang Buddha III has said that He has no right to control everyone. However, those who give erroneous discourses on the dharma will be unable to bear the ensuing karmic consequences. That is because the karmic hindrance produced from the sin of defiling the minds of living beings for millions of eons is passed on to those people who listen to the erroneous discourses.

Just as expected, the results of the exam on zen were completely as H.H. Dorje Chang Buddha III thought they would be. There were those of holy virtue who passed, including one with the status of three stars sun-moon wheel. There was a person of holy virtue with the status of two stars sun-moon wheel who barely passed with a score of 68. A person with the status of one star sun-moon wheel got a score of 61. Nobody else is qualified to give discourses on the dharma, no matter what their status may be. That is because they do not understand even basic Buddha-dharma. There was even someone who is the reincarnation of a very famous person whose answer to the exam question was devoid of a single good point. Moreover, the answer was unresponsive to the question and full of fallacies. How can this type of people, who on the surface are figures within Buddhism but who in essence are heretics who deceive disciples, be allowed to give discourses on Buddha-dharma and thereby mislead practitioners?

Therefore, those who did not pass that exam, no matter who they may be, may only lead people in respectfully listening to recorded dharma discourses given by H.H. Dorje Chang Buddha III. What those of you who are masters say to your disciples can be used as a reference only and cannot be used as the basis for set principles. With respect to receiving disciples who take refuge, transmitting rituals, and transmitting mantras, this is what you should do. You should tell people about the ten kinds of wholesome behavior, the four immeasurable states of mind, the six perfections, bodhicitta, the precepts, and the disciplines. However, you absolutely may not deviate from the sutras. You also may not pretend to understand that which you do not understand. Anyone who pretends to understand that which he does not understand, who cooks up tales and speaks recklessly, is definitely engaging in the conduct of a fraud, the conduct of an evil spirit.

Below is the complete content of "The Great Dharma of Zen Practice" expounded by H.H. Dorje Chang Buddha III in March of 2013. This is a transcription of a discourse on dharma given impromptu.

H.H. DORJE CHANG BUDDHA III EXPOUNDS
"THE GREAT DHARMA OF ZEN PRACTICE"

Sit down, everyone.

Has everyone sat down? Is everyone ready?

(Everyone answers: Yes.)

First, put your palms together. Recite the Taking Refuge Vows once. Generate the four immeasurable states of mind and bodhicitta. All right, listen attentively. I will now begin to expound the dharma for all of you.

I summoned you disciples to gather here today mainly in response to the requests of some Westerners who are white, black, and Hispanic, as well as in response to some Asians. Some of those people are rinpoches. You have said that you especially like zen (pronounced chan in Chinese) and that you want to learn the practice of zen. Therefore, today I have come here to fulfill your wishes. I will transmit to all of you a high-level great dharma of zen.

Actually, all of you sitting here have heard the name "zen practice dharma." However, truthfully speaking, none of you know what is meant by zen practice. I can say that all of you present here and even many masters who teach zen practice, which include some of you sitting here today, do not understand what true zen practice is. Is what I just said going too far? I tell you unequivocally that what I just said is not going too far in the least! I will now ask you a few simple questions. What is zen practice? What is it used for? Why should one practice zen? What is the goal of zen practice? What is zen? Do you know? Can those of you who are masters and who teach zen practice answer me?

(Some people say: We are not very clear about such things. Would the Buddha please teach such dharma.)

I am one with a heart of humility. It would be acceptable for you to just call me Master. You say you are not very clear about such things. Actually, that is wrong. It is not that you are not very clear about such things. Even if you claimed to know, your understanding would be wrong. If you do not even understand what the concept of zen is after all, if you know nothing about the path of zen yet still want to teach it to people, that would be harming living beings and ruining people's wisdom-roots! You would have to bear the consequences of such karma. Human life is a few dozen years or a hundred years. Why would you want to commit such an offense?

Today I will first talk about zen. Zen is divided into the four kinds of zen and eight kinds of samadhi. Of course, you know about these. The sutras contain this term. What, after all, are the four kinds of zen and eight kinds of samadhi used for? Why does one engage in zen? What are the effects of zen? All of you have scanty knowledge of the answers to such questions. Many people like to engage in sitting zen. Many people like to practice zen . What do they actually want to accomplish? What do they want to obtain? What goal do they want to achieve? Everyone should first clearly understand the answers to these questions.

Within Buddhism, there are more practitioners who engage in zen practice than there are practitioners of any other dharma. Moreover, most of them are learned people. However, they are all in blind pursuit. I will not speak any more about this now. I will now directly teach zen. Zen is a dharma method. It is one type of dharma practice that is part of the Buddha-dharma taught by the Buddha. However, this dharma practice is independent. Nonetheless, the dharma-flavor and the key or essence of this dharma practice relate to the practice of any dharma method.

To put it concisely, zen is the absolute truth. The absolute truth is truth that never perishes. It is the source of the unity and equality of the three times: past, present, and future. This is the meaning of zen. Of course, there are many other ways of expressing this. I will not at this time talk about other theories. Those who engage in zen practice should understand certain simple principles. Today I will use the simplest, easiest to understand principles to teach you, principles that relate to a state when consciousness transforms.

That is, when consciousness that differentiates or discriminates changes into a state in which consciousness does not differentiate or discriminate, what is that non-conscious state? Is it devoid of wild fancy and improper thoughts? Is it nothingness? Is it very pure? Such an understanding is completely erroneous. All of you who want to thoroughly understand this non-conscious state must study Expounding the Absolute Truth Through the Heart Sutra that I spoke. After you study Expounding the Absolute Truth Through the Heart Sutra, you will apprehend what we are searching for, what our goal is, what we want to find, what we want to awaken to, and what we want to realize in the religious truths of zen.

Given that, will we be able to find the thing that we want to find? We will never find that thing through searching! As long as we search for it, we will not find it! Why will we not find it? It is because when we search we must use our own consciousness to search. It is like going outside and searching everywhere for your own child who is already being carried on your own back. You say, "Oh no, where did my child go? What place did my child go to?" You will never find your child since you are the one who is actually carrying the child on your back.

Therefore, you will never find zen by using consciousness, by using the mind to intentionally search. A type of practice method is necessary to find zen. Zen itself is not a practice method. However, we can find, obtain, and realize zen only through a practice method. Listen attentively because this is not at all easy to understand. If you do not listen carefully, if your thoughts are not focused, you will not understand. Today I will teach all of you this method of practicing zen.

Let's first understand the basic concept of zen. With this basis, it will be easier to obtain zen. We want to obtain a state of zen. It is called a state. Actually, there is no state. If a state appears and we are able to use our consciousness to differentiate what type of state has appeared, then that already is not zen. However, the word state must be used as a figure of speech; otherwise, there are no words to express this. If state is not used, what word should be used? There has to be a term to express it.

What thing is that state? It is a thing that enables you to not be born and not die. That thing is you. You are that thing. The word thing is used as a figure of speech. It is an expedient way to explain something. Otherwise, just like with the word state, there would be no word to express it. Precisely because of this, there is the saying, "No speaking, no activities of consciousness." Simply put, the goal of practicing zen is enlightenment! The goal of enlightenment is to obtain the thing that is not born and does not die! It is a so-called thing. There is no such thing. I am talking about a so-called thing or state. Actually, there is no such thing. That is because if such a "thing" exists, it was produced by a differentiation or discrimination made in our consciousness. It was produced out of our thoughts.

For example, this is a round thing. This is a long thing, both ends of which are black. It is a pen. This is a string of beads. This is an image of a Buddha. This is a lotus. This is an expanse of emptiness. Who told you all of that? It came from differentiations, distinctions, or identifications made in your own consciousness. If your consciousness can distinguish and identify things such as an image of a Buddha or a lotus, then you are already not zen. Instead, your mind of differentiating thoughts is that of an ordinary person.

I return to what I said. If you read and are able to understand Expounding the Absolute Truth Through the Heart Sutra, you will solve all forms of zen. That is, you will obtain all forms of zen! Of course, you might say, "Since I have read treatises and writings by Nagarjuna, Aryadeva, Dignaga, Candrakirti, Fuhu, Asanga, Vasubandhu, Santideva, Xuanzang, and others of prior generations, I shouldn't have to read Expounding the Absolute Truth Through the Heart Sutra, right?" All I can tell you today is that those treatises and writings that you read are not bad, since they are expositions by people on the level of a patriarch. However, those books do not have the effect of Expounding the Absolute Truth Through the Heart Sutra. So I reiterate that you must study Expounding the Absolute Truth Through the Heart Sutra! If you truly understand it through studying it, you will have succeeded.

Speaking of zen, there are a great many types of zen. Other than the states of the four kinds of zen and eight kinds of samadhi, there are many methods to reach awakening or enlightenment. Each of those methods is different. The relative level of each method is also different. There is tathagata zen, patriarchal zen, altar lamp zen, wooden fish zen, thought cessation zen, one sense organ zen, unification of two states zen, introspection zen, breath counting zen, pure water zen, dharma characteristics zen, focusing on moon zen, guard the orifices zen, tummo (inner-heat) zen, cold air zen, "who is chanting the name of Amitabha Buddha?" zen, afflictions elimination zen, great enlightenment zen, and immovable zen of kalachakra. Of course, there are even more zen methods, a great many more. This would include the so-called cypress tree in front of courtyard zen and the so-called no-voice, no speech zen.

There are many forms of zen. There are so many. If I were to introduce you to them one by one, it would take three to five years. Therefore, today I will not go into such detail. What you mainly want to understand is what zen is, what you want to attain as a goal in engaging in zen practice. You want to attain introspection, enlightenment, understanding of your mind and seeing your original nature. You want to see your own original nature that was not born and does not die! Do you understand? I return to that principle: After you study and understand Expounding the Absolute Truth Through the Heart Sutra, zen will be kid's stuff. At that time, you naturally will clearly understand in one reading the Diamond Sutra and the Sutra on Understanding and Realizing the Definitive Truth, and you will realize the sameness of principles and essence.

We engage in zen for the purpose of realizing original nature, emptiness, or dharmakaya. This dharmakaya was not born and does not die. I will give an example to all of you. Some methods of zen practice are truly inexplicable but unfathomably profound. Take, for example, the Gaomin Monastery in Yangzhou. In ancient times, a great number of people there became accomplished through the practice of zen. At the Gaomin Monastery in Yangzhou, basically every seven days one person would awaken to zen, becoming enlightened and accomplished. That being the case, how did they do their zen practice? The dharma methods that they applied were not called by any of the names of those forms of zen that I just mentioned. Those dharma methods also did not include any of the zen practice techniques of those forms of zen that I just mentioned. That is why I say that there are a great many zen dharmas.

First of all, in ancient times when someone entered the Gaomin Monastery to practice zen, that person would first have to sign an agreement. That agreement was very simple. To put it bluntly, they agreed that they could be beaten to death with impunity. The one who beat them to death would not have to lose his own life. Additionally, they agreed to voluntarily carry out the dharma rules of the monastery. After they entered the monastery, there were many ways for them to practice zen. Here I will talk about three of those ways. They had to give up all of the dharmas that they previously learned. As soon as one arrived at Gaomin Monastery and entered the zen hall, one could not apply any previously learned dharmas.

Five people carried cudgels. Those five were called "the five great cudgel carriers." Their specific task was to beat people. The practitioners had periods of running zen, each of which lasted the time it took for a stick of incense to burn from top to bottom. The stick of incense was not long. It was only this long. The practitioners had to jog. In the zen hall, many practitioners formed a circle and jogged. As they jogged, one of the cudgel carriers would strike his cudgel against something, which made a loud noise. As soon as he struck his cudgel against something, that loud noise sounded. When the jogging practitioners heard the striking sound from the cudgel, they had to immediately stop jogging. They were not allowed to jog even one more step. When the striking sound of the cudgel sounded again, they had to immediately resume their jogging. Have any of you seen a cudgel used by a cudgel carrier in a zen hall?

(Everyone answers: No.)

Sometime in the future I will find a time to show you a cudgel from the Gaomin Monastery in Yangzhou that was used in the past. As soon as the striking sound from his cudgel sounded, if you were still jogging, you would be taken aside and beaten to death. If you were not beaten to death, you were at the very least maimed. Thus, the minds of those practitioners were of course extremely focused. They were always focused on the sound of the cudgel. They were always fearful that they would be taken aside and severely beaten for continuing to jog after the striking of the cudgel sounded, or, if they had stopped jogging, for not immediately resuming their jogging after the striking of the cudgel sounded. Do you understand?

There was a sitting period, which lasted as long as it took for a stick of incense to burn from top to bottom. As soon as they sat down, the cudgel carriers in back of them would keep an eye on them. While sitting, the practitioners were not allowed to move in any way. The practitioners were absolutely forbidden to move. They were not permitted to recite the name of any Buddha or chant any mantra. If one was seen moving a bit, he was taken aside and severely beaten, to the extent of possible death. Therefore, after they sat down in a settled posture, as soon as the striking sound of the cudgel carrier's cudgel could be heard, they did not dare move. They had to remain stiff for as long as the incense stick burned. They did not dare move in the slightest. The focus of their minds increased a hundredfold because they feared that they would inadvertently move, be taken aside, and be beaten, resulting in injury, deformity, or death.

Another example is the drinking of water. The practitioners had to go to the east side to draw water and then carry the water with both hands to the west side. Only then could they drink the water. Additionally, the cup of water had to be completely filled. If any water spilled to the ground as they were carrying the cup with both hands, they were taken aside and severely beaten.

Thus, the consciousness of those who practiced zen there did not wander. They did not think of other things. They did not rest. When they ate, they were not even allowed to make the sound of chopsticks hitting the bowl. As a result, their consciousness was forced to naturally not dare think of other things. Do you understand? Therefore, it is only natural that after our consciousness is united, we will not think things over and will not be distracted. Everyone fears being beaten to death. Do you understand? When you fear being beaten to death and death is used to force you, then you have no other choice. You must seriously deal with the matter. That is why in such circumstances it is very easy to cut off mistaken thinking. Through force, your thoughts are cut off. When your thoughts are cut off through force, you original nature emerges. As soon as your original nature emerges, you have broken through in your zen practice.

Therefore, by and large, at each seven-day retreat someone broke through in his zen practice at that monastery. Basically, there would be one breakthrough every seven days. How did they know someone broke through? The day someone broke through, he was ordered to write a verse for others to hear, enabling the abbot of the zen hall and the zen master to recognize him. That practitioner was later tested again to see whether he truly awakened to the truth through the practice of zen, whether he understood his mind and saw his nature. Do you understand?

(Everyone answers: I understand.)

There is a school in Buddhism called the zen (chan) school. The Sixth Patriarch of the zen (chan) school was Patriarch Huineng. His was the sudden enlightenment method. At that time there were two patriarchs. The other patriarch was called Shenxiu. His was the gradual enlightenment method. Actually, both patriarchs were accomplished. It is just that they did not have the same level of insight.

After Shenxiu attained a certain level of realization, he composed a verse. The verse that he wrote is:

The body is the bodhi tree

The mind is like a bright mirror on a stand

At all times wipe it diligently

And let no dust sully it

He was saying that his body is like the bodhi tree that symbolizes accomplishment. The meaning here is that his body represents accomplishment. In other words, his body represents liberation. He was saying his body is a state of liberation. Why is that tree called the bodhi tree? It is because Sakyamuni Buddha attained full realization and perfect enlightenment under the bodhi tree. That is why later on the phrase "realize bodhi" was understood to mean become accomplished. That is how that came to be.

Shenxiu was saying that his body is the bodhi tree but that his mind is never confused, is clear, does not violate the laws of cause and effect, and knows everything. Thus, he wrote, "The mind is like a bright mirror on a stand." Additionally, he was saying that he was cultivating himself at all times and all places, that he would correct himself whenever he discovered something not good about himself. Thus, he wrote, "At all times wipe it diligently." Here, wiping means using a feather duster. He is saying that he constantly holds a feather duster to whisk off his defilements. "And let no dust sully it" means that he would not let dirty things sully him. Here, dirty things refer to impure karma rather than dust visible to us. His meaning here was that he very seriously corrects whatever is not good about himself so as to comport with the teachings of the Buddha.

Generally, from Shenxiu’s verse, people thought that he was already the bodhi tree. Moreover, he was still correcting his mistakes. Of course, that is good, isn't it? However, Huineng did not have such a view. That is because Shenxiu had not awakened to the essence of zen. That is, he had not truly realized great, complete zen enlightenment. His enlightenment was not thorough enlightenment. Huineng was very young. He was a child, but he had attained thorough enlightenment. When Huineng heard this verse by Shenxiu, he said, "I also want to write a verse." He said he also wanted to write one. Because he was illiterate, he asked a fellow-disciple to write his verse on a wall. Huineng responded to Shenxiu's verse based on the content of Shenxiu's verse.

He wrote, "Bodhi originally has no tree." That is, there is the term "bodhi tree," but there is no such tree. That tree does not exist. "The bright mirror on a stand is also not real." Although you know everything, there is no such concrete thing and there is no knower of it. Thus, there is no such real stand. Because Shenxiu said, "The mind is like a bright mirror on a stand," Huineng said, "The bright mirror on a stand is also not real." "Not a single thing has ever existed. What, then, could dust sully?" Originally, there is not one thing. Where can dust go to sully? What can dust sully? There is not one thing to be sullied by it. That is, there is no place for thoughts to abide in Buddha-nature. Since thoughts cannot arise, the zen state that is realized is one in which nothing sticks or clings. Dust or anything else does not stick to or cling to anything. That is because there is nothing to stick or cling to. Here you must carefully grasp what I am saying. Do not think this state is the emptiness of the four elements. Do not think that there is a state of emptiness. That would be a mistake. The truth is that this state of emptiness also does not exist. Thus, there is no place to be sullied by dust.

(Many Western rinpoches and scholars who are Caucasian or of another ethnicity were in attendance. Several people were all trying to translate a certain part of what the Buddha Master was teaching. Listening to them, the Buddha Master knew that their translation into English was erroneous and disordered. At once, the Buddha Master sternly criticized them for their mistaken translation. The Buddha Master told them they were not allowed to feign understanding or continue with their chaotic translation. Finally, the Buddha Master instructed Bodi Wentu Rinpoche to continue translating.)

Shenxiu had a certain thing called the bodhi tree. The Buddha-dharma state that he realized had a certain thing that he wanted to have. However, Huineng then said that in the Buddha-dharma even consciousness does not differentiate. What thing, then, could still exist? No thing exists. What, then, could be sullied? Hence, in emptiness there cannot be consciousness that differentiates. If one's consciousness differentiates, one falls into the consciousness of any ordinary person and departs from emptiness. Having departed from emptiness, one naturally has the state of an ordinary person. Without consciousness that differentiates, one enters the state of a holy person. However, it is by and large impossible for people not to have a consciousness that differentiates. That is why they must learn from the Buddhas and cultivate themselves.

I can see today that your translation requires a great deal of effort and that many translation errors have occurred. I do not want to waste time by continuing to speak about the same subject matter. Without further delay, I will teach you zen practice methods. All right, I will now directly teach you those methods.

With respect to the zen I will be transmitting to everyone today, why is it that as soon as some people sit down to meditate, if their thoughts are not scattered, then they fall asleep; and if they do not fall asleep, then they are dull-minded; and if they are not dull-minded, they are unfocused? It is mainly because of karmic hindrances, evil karma, good karma, and ignorance-based karma that have accumulated since beginning-less time spanning many eons. That is, these karmic forces that are good, bad, and even neither good nor bad have besieged us. Therefore, when we sit down to meditate, we cannot quiet down our thoughts. Being unable to quiet down our thoughts, we will be even more unable to cut off our thoughts. Being unable to cut off our thoughts, it will be totally impossible for us to realize the zen state and enter samadhi. Thus, we will have no way to attain enlightenment.

Therefore, people who practice zen usually only know about teaching people how to practice zen. They themselves practice zen. However, people who practice zen generally do not know that there is a special mantra for zen practice. We must first purify the zen practice altar area. That is, when we sit down to engage in zen practice, we first have to recite this Altar Area Purification Mantra to remove impurities from the altar area, to completely dispel evil energy that is harmful to us, evil spirits, and other bad things. This is the first task we should do. If we are in the mountains, we should also invite the mountain spirits to guard the mountain passes, prevent the invasion of wild animals, and prevent the invasion of mountain and tree goblins. Thus, there would be two dharmas to practice. However, if we are in our homes, we do not have that problem. Still, people in some places fear typhoons, while people in some other places fear earthquakes, floods, and fires.

A very important point is that people do not have the knowledge of the dharma that prevents external hindrances while practicing the zen dharma. This dharma should first be applied to take precautions against such hindrances. There are two parts. The first part is the power of mantras. The other part is the power of one's body. With respect to mantras, there are three mantras, each of which is indispensible. If one of those three mantras is missing, it will be very difficult to have a breakthrough in one's zen practice. One's zen practice will become one of those ordinary, secular practices. The preventing external hindrances dharma is for people who practice zen inside or outside their home, who practice zen in the city rather than in the mountains.

The first mantra is called the Altar Area Purification Mantra. This Altar Area Purification Mantra does not necessarily mean purification of a mandala. Remember, altar area does not have the meaning of mandala. Altar area is the place in your home where you do your special daily dharma practice or any other place where you can sit in meditation. This is one mantra.

The second mantra, which is exclusively for the practice of zen, is to eliminate karma and contemplate emptiness. It is used in zen, specifically for those who practice zen. It can clear away one's karmic forces, temporarily removing them.

The third mantra is very important. It is the Mind Quieting Mantra. This mantra requires very strict observance of the precepts by those who practice zen. It is just as strict for all Buddhists. The conduct of anyone who chants this mantra must truly be that of a Bodhisattva. Such a person must strictly observe the precepts and disciplines, including the five precepts, and must truly carry out the three sets of pure precepts. If you commit a serious violation, this mantra will have no beneficial effect. If you commit minor violation, the mantra will produce no good results. It will be very difficult for you to attain quietude. If you cannot attain quietude, you will not be able to enter samadhi.

This mantra is also called Mantra to Read the Minds of Others. How could it be acceptable for a person to attain the power to read the minds of others if that person does not observe the precepts well and is not a true cultivator? If that were to happen, Buddha-dharma realms would fall into chaos. That is because people who do not observe the precepts well are likely to harm people and living beings and even harm Buddhas and Bodhisattvas. Evil people, deceivers, and precept violators are not allowed to enter a Buddha-dharma domain.

Moreover, transmission of this Mantra to Read the Minds of Others, this Mind Quieting Mantra, requires an initiation in which bodhi holy water is sprinkled. You must especially bear in mind that if someone who learns this mantra casually transmits it to a third person without performing an initiation in conformity with the dharma, then such a master who transmits this mantra will never in his or her lifetime attain the power to read the minds of others no matter what the status of that master is. This is indisputable!!!

Additionally, if you attain the power to read the minds of others, you may not show others that power. If you violate this rule, it is possible that you will lose your power to read the minds of others. Instead, what you truly should show others is how to benefit living beings, how to cut off attachment to self and selfishness, and how to adopt the greatly compassionate and greatly kind conduct of a Bodhisattva. What you should show others is the undertaking of a Bodhisattva. A Bodhisattva enlightens himself first and then enlightens others. Therefore, you masters who transmit this mantra should think over who you really are. Do not harm yourself in order to show off in front of others.

You can practice zen with only the first two mantras and without the Mind Quieting Mantra. It is just that the results will be not be as good. These three mantras must first be recited. Only after you have performed this task may you start your zen practice. If you have not learned these three mantras, as long as your zen practice is correct, you will also experience beneficial effects. However, the beneficial effects you will be able to experience will at most be 30% of what you would experience with such mantras. I will now transmit to you the first mantra. I will teach it to you. I will now transmit to you that mantra. I do not want to speak too long.

To learn the first mantra, put your palms together. You must be very respectful and have a very sincere heart. Close your eyes. After I have empowered all of you, I will begin to recite that mantra....Repeat after me....All right, I have now transmitted to you the first mantra.

The first mantra is the Altar Area Purification Mantra for the practice of zen. The main function of this mantra is to purify the altar area, to totally clear away all impure, filthy things as well as all karmic impressions and obstructive karma. This is directed at the place in which one practices zen. It is not directed at oneself. Its main effect is directed at the altar area. Therefore, one's own karmic forces are still not cleared away. That is why any top-notch zen practice dharma must also include the Mantra to Remove Obstacles, Enter Samadhi, Purify Karma, and Contemplate Emptiness, which is exclusively used for the practice of zen. Everyone should now repeat after me as we recite this Mantra to Remove Obstacles, Enter Samadhi, Purify Karma, and Contemplate Emptiness. I will read a sentence, and all of you will then repeat that sentence. I will now teach the second mantra. The words of that mantra will not be written in the dharma booklet. Today I will not transmit the third mantra, the Mind Quieting Mantra, because I did not bring with me bodhi holy water necessary for such an initiation. Next time I will perform that initiation.

All right, I have finished transmitting both mantras. Having finished transmitting them, I will now teach everyone the methods of practicing zen. There are a great many principles and theories relating to the practice of zen. I will not explain them in detail. In order to save time, I will directly transmit to you the methods! I hope that you will bear in mind that because the dharmas of zen practice that I will be transmitting to you are high-level zen practices, you therefore may not casually transmit them to other people. It is also not permissible for you to go so far as to transmit them to a disciple who has violated the precepts! You must transmit them to Buddhists who abide by the rules and precepts very well. Moreover, they should be good people of moral character who have realized a state of great compassion and awakening, who sincerely learn from the Buddhas, who have the four immeasurable minds, who carry out the myriad practices subsumed within the six perfections, and who strictly abide by the precepts and disciplines. They are the ones who should learn the dharmas of zen practice. Buddha-dharma should be transmitted to good people. Do not transmit Buddha-dharma to those bad people who have serious problems. However, after such people with serious problems repent, of course we will transmit Buddha-dharma to them as well. Additionally, do not transmit Buddha-dharma to those who take bribes and bend the law or who have their hands out for other people's money or offerings. That type of person is in fact problematic. So everyone should be especially careful about this.

As I said a moment ago, in order to save time, I will not speak superfluous words. I will directly teach you. After we have sat down and become calm, we enter the practice step by step. We first start with the meditation method that Sakyamuni Buddha used under the bodhi tree. This first step is a dharma of clear observation (vipasyansa) practice categorized as pratyutpana. That is, one observes the ocean of self-nature in which prajna will appear. It is called observation of thoughts that lead to realization of emptiness.

My way of beginning here is different from that of those zen practitioners in society. I first want all of you to start with counting your breaths. You will start with the minor samatha and vipasyana method of counting breaths. However, this is not totally the same as a minor samatha and vipasyana method. We do not care about which monster or demon corresponds to which of the 12 two-hour periods into which the day was traditionally divided. Because we have three mantras, we are not afraid if those monsters or demons try to disturb us. We simply bear in mind that those who are overweight should count the exhalations. Thin people should count the inhalations. That is, when you are breathing inward, count those inwards breaths if you are thin. That way, your physical condition will improve. If you are overweight and you cannot gain too much more weight, you should count your exhalations. That way, you will avoid becoming too fat.

Of course, whether you are overweight or thin is not important. The key is teaching all of you how to count your breaths, whether you are overweight or thin. How should you count your breaths? Start counting from one. For example, if you are counting your inhalations, you count the breaths that go in. You will softly utter "one." You must say it out loud. Do not count when you exhale. When the next breath is inhaled, you utter aloud "two." If you cannot breathe in and utter aloud the numbers at the same time, then count the numbers silently in your mind. Continue like this until you count to ten, and then immediately begin counting all over again. Begin again from "one" and count until "ten." Then, once more, start all over. Make sure you do not count to "eleven" or "twelve." This is very important.

When counting, if your mind is not scattered for about a half hour, or better yet for even an hour, then at that time you should stop uttering numbers out loud and should silently count in your mind. The method of counting is the same when you silently count. It is just that you do not say the number out loud. When you inhale, you still count "one." Or when you exhale, you still count "one." When you exhale a second time, you count "two." In this manner, you count to ten time and time again, over and over again. Do not make a mistake in counting the numbers by going past "ten."

After this step, we then begin to enter the pratyutpana water stage, which is practicing the water-light observation dharma. Pour a cup of water. After the water has been poured into the cup, place the cup about three feet away from you. Use indoor lamplight or moonlight from the outdoor sky. In that water there will be light. You should fix your vision upon that light, tightly staring at it. At that time, do not count your breaths. Your mind is totally focused upon that light, never moving away from that light one bit. Your total focus is light, light, light, light. Your eyes are fixed upon that light, never moving away from that light one bit. Do not analyze the largeness or smallness of the light. Additionally, do not analyze the changes the light undergoes. Do not be concerned about the strength or weakness of the light. The longer you maintain your focus, the better.

If you can maintain your focus on that light for more than a half hour, if during that time your mind does not leave that light and is not scattered, or if you can maintain your focus on that light for more than twenty minutes and your mind does not run away, then at that time you should change to observing your inhalations or exhalations. When you exhale, you will feel an obvious sensation at the rim of your nostrils or at a certain position on your upper lip. Focus on that sensation at that particular location that stands out. You should very clearly feel that sensation when breathing in and breathing out. However, your mind absolutely may not follow your breath as it moves inward or outward. All of your effort is completely focused solely upon that small position or location on your skin or lip that feels the sensation of breaths. If your mind follows your breath inward or outward, you have already lost your concentration. So make sure to pay attention that your mind does not follow your breath as it moves. Your mind may only focus upon that particular position or location of your skin or lip that feels the breath. You should clearly feel the obvious sensation that particular position or location has when exhaling and inhaling.

That feeling will decrease or increase according to the decrease and increase of your zen practice concentration powers. There will even be some times when you will barely have any feeling at that position or location. However, there is no need to worry. The situation will improve when you focus your mind. When your power of samadhi strengthens, illusory phenomena will appear in your zen state, such as spots of light, circles of light, and figures. Do not be attached to or distracted by any of them. You must remember that if at that time your mind becomes scattered, like a wild horse, or if you are obstructed by drowsiness or sleep, then you should stop. You must switch to the dynamic mindfulness of observing waves. You should immediately hold level with both hands your cup from which you observed light. Place that cup on your hands and sit in the cross-legged posture. If you cannot sit in that posture, you may sit on a stool or bench. Hold the cup level with both hands and place it below your navel. Your hands should be resting firmly on your legs. At that time, because it is the nature of your body to slightly move, the cup you are holding will certainly move. Along with this, the light will move. The waves of water will move. You must completely fill the cup with water. Use a copper, brass, or bronze cup that is not too large. That is because if it is too large it will be too heavy.

At that time, fix your eyes upon the light inside the cup. If at that time the cup moves, the light will become blurred, which is not good. Blurred light indicates your mind has not calmed down. Therefore, you should strive to have the water not move. It should not move one bit. Not one bit. Not one bit. Not one bit. You absolutely must keep it from moving. It should be totally still. If you can sit for a half hour or an hour or even a few hours during which time the water does not move, then your skills in the practice of zen will soon mature. You must understand that the movement of waves means the movement of light, and movement of light means the movement of waves. Know that the movement of waves and light means the movement of your mind. You certainly will have become enlightened if at that time you can attain the following: "waves and light continue to come and go, yet mindfulness, remaining unchanged, is not moved."

It may be that you are unable to continue with your sitting practice. At that time, you are most susceptible to fatigue. As soon as fatigue sets in, people want to sleep. As a result, the light of the waves easily becomes scattered or your mind is sidetracked. Sometimes it is even the case that only when water spills on you do you discover how sidetracked you are. This shows that you were not in samadhi. At the very least, you lacked basic samadhi. Of course, I am not referring to tathagata samadhi. I am simply referring to a type of samadhi that is unmoving.

Given this type of situation, you should immediately stop if at that time your eyelids are heavy with sleep, your mind begins to dull, you will soon fall asleep, and you truly cannot persist. Place the cup right in front of you. Then, pull down on your earlobes with both hands. After that, rub your palms together until they are hot. Then, begin to rub your face with your palms. Rub your face. Your face will heat up. Rub softly. Continue to rub softly. At that time, after you have rubbed your face, the obstacle of drowsiness or sleep will have disappeared. Then resume your meditation.

If obstructions reappear after you have meditated for a period of time and you realize you cannot go on, then you should immediately change the dharma you are practicing. Change to what? You immediately get off of your meditation seat, fill a bucket with cold water, and recite the Using Water Mantra seven times. After that, wash your face with that cold water. Rub the water on your face, neck, and below your neck. At that time, your vitality will be restored such that you can immediately resume your zen practice. Your eyelids will no longer feel heavy, and you will be clear-headed. At that time, resume your zen practice. Sit down and practice.

After you have resumed your sitting zen practice for a long time, it is frequently the case that you will once more be unable to continue with your practice. There is truly no way for you to continue your sitting practice. What should you do? At that time you must stop. You should stop. What should you do after you stop? You should sleep after you stop. After you awaken from your sleep, you will regain your vitality. You then continue your sitting practice.

If you had not stopped to sleep but rather tried to persevere in your zen practice even though you could not keep it up, then a zen malady will arise. At that time, such a zen malady is very serious. Why do I say it is very serious? It is because as soon as you form the habit of incurring a zen malady, you will still want to continue your zen practice when, for example, your eyelids are heavy. You will forcefully attempt to carry on even though your eyelids are still heavy with sleep. But because you sleep, you have formed a bad habit. Thus, problems arise at this time that are not easy to correct. It is possible that when you sit down to practice zen, you will want to sleep or the other three great hindrances will appear.

Therefore, when serious hindrances appear, you should immediately begin to pull on your ears and immediately begin to rub your face. If rubbing your face and pulling on your ears do not work, you should immediately get off your meditation seat and fill a bucket with cold water. Then, recite the Using Water Mantra and wash your face. If you still cannot go on after you have washed your face with cold water and have sat down and practiced zenfor a short while, then at that time you immediately discontinue your zen practice. Get off your meditation seat and go to sleep without delay. After you awaken, you get up and practice zen once again.

This is very important, very important. Everyone must be very careful. You must remember that when practicing zen, if it is truly the case that the obstacle of drowsiness or sleep arrives, mental distraction arrives, wild fancy or improper thoughts arrive, or lack of focus arrives, then they must be dealt with. The obstacle of drowsiness or sleep is an especially formidable karmic obstacle. You do not know when it arrives. It causes you to fall asleep. By the time you awaken, time has already passed by. That is why that obstacle is very difficult to deal with.

Remember that it is very easy for good states to appear in the course of practicing zen. This is called zen phenomena. Such zen phenomena that may appear include light, light spots, or even unusual phenomena, such as dharma protectors, demons, and so on, or an unusual fragrance wafts your way, or you hear sounds from outside or different places. You must remember that all such phenomena are illusions. All phenomena are false. In no case may you be attached to them. You must not be attached to them. Only with non-attachment will such phenomena deepen and progress. Only with non-attachment will you progress toward entering the pure dharmakaya. This is the truth of deeply entering the zen state. When you enter the zen state, truly attaining the state of non-abiding, your Buddha-nature will naturally appear. When you are able to be imperturbable in your Buddha-nature, then birth and death naturally end. You are able to end the cycle of birth and death. If you can be in your Buddha-nature, wisdom will naturally open up. You will be able to experience numerous kinds of holy states. You will realize all holy states. All of these are within the Buddha-nature.

Of course, this is a relatively high-level type of zen practice. This is a great dharma of the true practice of zen. However, what makes it truly high-level? The empowerment of the mantras and the way of observation and contemplation make it truly high-level. Both of them have a special effect. When you have practiced well this stage, depending upon the depth of your wholesome roots, perhaps I will perform for you a State-Practice Initiation from "The Supreme and Unsurpassable Mahamudra of Liberation." Such dharma is indeed high. It is supreme, great dharma that guarantees liberation. Nonetheless, in learning and practicing "The Supreme and Unsurpassable Mahamudra of Liberation," it is imperative that one learn well and fully put into practice the two great mind essences: the "Xiaman Magnificent Oceanic Mind Essence” and the “Most Magnificent Bodhi Emptiness-Practice Oceanic Mind Essence.” You must have these two great mind essences as your foundation. Only then will you be able to instantly receive a state-practice initiation, instantly enter that state, attain great accomplishment, and unite with the dharma-realm through learning and practicing dharma of "The Supreme and Unsurpassable Mahamudra of Liberation." In this there is limitless profundity.

Today I have taken the first step to teach all of you this zen practice. I have already transmitted to you the part relating to the mantras. Those mantras will not be written in the booklet. To write them down in a booklet would not be permissible. It would not be in accord with the dharma rules. Those mantras must be transmitted from master to disciple. Otherwise, it would be treating the dharma disrespectfully. Moreover, transmission through different levels of initiation is the type of transmission that most accords with the dharma rules. That is why those mantras cannot be recklessly written down. In the booklet, the mantras relating to zen will not be transcribed. It will only include teachings on this high-level dharma of zen practice.

My teachings today will end here for the time being. After you have practiced well these teachings I just gave, I may perform for you a dharma selection ceremony to determine the dharma with which you have a karmic connection, the dharma you should deeply learn and practice. However, this will depend upon the beneficial effects and level of accomplishment you derive from practicing the teachings I just gave. It will also depend upon your devoutness. Remember one thing that is important. No matter what zen dharma you practice, you cannot deviate from cultivation. That is why you must go online and learn my teaching of "What Is Cultivation?" Furthermore, you must carry out that teaching in your daily lives. Only then will your practice of zen truly succeed. All right, that will be all. May all of you soon deeply enter samadhi, soon attain perfect good fortune and wisdom, and soon realize enlightenment.

Office of H.H. Dorje Chang Buddha III

December 4, 2013

四十号公告 _ 第三世多杰羌佛說法“禅修大法”