元音老人's videos replied by An Eternal Now @ Fri, 19 Sep 2008 18:49:10 +0800

An Eternal Now — Fri, 19 Sep 2008 18:49:10 +0800

Originally posted by sinweiy:

a lot of Q&A:-

佛法修证心要问答集

（修法）

元音老人著

http://bookgb.bfnn.org/books2/1074.htm

/\

Wow.. thanks :)

元音老人 makes his students sit at least 2 hours each day, per sitting.

I must practice harder now... haha

1.问：修心中心法，加座时低于两小时行吗？

答：加座很需要，但不可少于两小时。

元音老人's videos replied by sinweiy @ Thu, 18 Sep 2008 22:01:29 +0800

sinweiy — Thu, 18 Sep 2008 22:01:29 +0800

a lot of Q&A:-

佛法修证心要问答集

（修法）

元音老人著

http://bookgb.bfnn.org/books2/1074.htm

元音老人's videos replied by sinweiy @ Mon, 15 Sep 2008 11:24:39 +0800

sinweiy — Mon, 15 Sep 2008 11:24:39 +0800

after hearing the teacher of Yuan Yin lao ren is 王骧陆 Wang Xiang lu, i found this :-

大方广圆觉修多罗了义经抉隐

王骧陆居士著

http://bookgb.bfnn.org/books/0948.htm

maybe can take a read,

元音老人's videos replied by An Eternal Now @ Sun, 14 Sep 2008 16:24:35 +0800

An Eternal Now — Sun, 14 Sep 2008 16:24:35 +0800

A book of deep and profound insights on understanding our true nature.. teachings on Ganges Mahamudra (恒河大手印) by 元音老人, available for download: http://www.wuys.com/news/Article_Show.asp?ArticleID=9779

免费赠阅 -- free for distribution

元音老人's videos replied by An Eternal Now @ Sun, 14 Sep 2008 04:07:12 +0800

An Eternal Now — Sun, 14 Sep 2008 04:07:12 +0800

BTW 元音老人 predicted his death in year 2000 many years back:

http://www.tudou.com/programs/view/ElKvjbHmvCU/

(Conversation in 1995)

某居士: 要是我们现在的众生有福的话，我们弟子们好好发心修的话，师父您住世能
够住多几十年?

元音老人: 要看缘啊!

某居士: 我是这样发心的! 我们好好修的话，上师就会多住世几十年的。

元音老人: 用功用功，好好用功!

某居士: 上师能跟我们说个大致的几十年，可不可以跟我们说一下?

元音老人: 我和大家都说好了，我说2000年就走了。哈哈...

某居士: 太快了! 那太快了! 可以...

元音老人: 哈哈...
2000 年!
好了!

元音老人's videos replied by An Eternal Now @ Sun, 14 Sep 2008 04:05:38 +0800

An Eternal Now — Sun, 14 Sep 2008 04:05:38 +0800

http://www.tudou.com/programs/view/45m3ol51OfQ/

-- Good video, only 4 minutes but explains the meaning of 'non-thought' and also the common misconceptions -- 元音老人开示无念真意

元音老人's videos replied by sinweiy @ Thu, 28 Aug 2008 15:13:03 +0800

sinweiy — Thu, 28 Aug 2008 15:13:03 +0800

Originally posted by An Eternal Now:

Rainbow Body is actually not an entity or form:

i know, hence the quotation marks(" "). actually the statement not i say... it's 元音老人's saying about three four times..

what do u think 元音老人mean when he say Rainbow Body is "宇宙的一个游魂 wandering spirit in the universe"?

Natural State manifests as a Rainbow Body, the real Rupakaya.

i find this statement more to my interest. Rupakaya, real body of form.

Svabhavikakaya

the integration of all three kaya

avikaravajrakaya

Dharmakaya (chos sku).

The first of the Three Kayas, which is devoid of constructs, and space-like as this nature of all things. The basic and all-pervasive nature of all phenomena. Dharmakaya also is designated as the 'body' of enlightened qualities. Dharmakaya should be understood individually according to ground, path and fruition. [RY]

The kayas: Various aspects or states of buddhahood. One recognizes two, three, four, or five kayas.

Two Kayas: dharmakaya, the absolute body, and rupakaya, the body of form.

Three kayas: the dharmakaya, or absolute body; the sambhogakaya, or body of divine enjoyment; and the nirmanakaya, or manifested body. These correspond to the mind, speech, and body of an enlightened buddha and are expressed as the five wisdoms.

Four Kayas: the svabhavikakaya, or essential body, is to be added to the three kayas and represents their inseparability (dbyer med).

Five kayas: to the three kayas one adds the avikaravajrakaya, the "unchanging vajra body," and the abhisambodhikaya, "body of total enlightenment." Dilgo Khyentse Rinpoche

元音老人's videos replied by An Eternal Now @ Thu, 28 Aug 2008 12:28:42 +0800

An Eternal Now — Thu, 28 Aug 2008 12:28:42 +0800

Originally posted by sinweiy:

another interesting point that say...how is Rainbow body still an "entity" or "form" in the universe? u can see whether one eventually realise that not even Buddhahood is attainable. even attaining Buddhahood had to be renouce.

/\

Rainbow Body is actually not an entity or form:

http://www.surajamrita.com/bon/buddhahood.html

...Indeed Thodgal does possess a method for dissolving the impure physical body at the time of death or even before and then the Rainbow Body of Light manifests. But this is not a process of transforming an impure physical body into a pure Sambhogakaya. The method Proper to Dzogchen is not the path of transformation as is the case with the Tantras but the path of self liberation. So the procedure in Tantra and in Thodgal is quite different. To effect a transformation in vision and in energy Tantra employs visualization in terms of Kyerim and Dzogrim practice. We visualize ourselves in a Sambhogakaya form whether this be a peaceful or a wrathful manifestation. But in Dzogchen there is nothing to be visualized and nothing to be transformed. The visions which arise during the course of Thodgal are not visualizations. Visualization represents the work of the mind; visualizations are created by the mind. But Dzogchen is a state beyond the mind. So these visions which arise in Thodgal are not created by the mind or by unconscious karma but they are a manifestation of what is already primordially present in the Natural State. The vision is not something created by causes but it is Lhundrub (Ihun grub) or spontaneously perfected. Since the Sambhogakaya is already fully inherent in the Natural State it simply manifests. Dzogchen alone discloses our real nature; Dzogchen has already discovered this inherent Buddhahood our real nature and so it can manifest the Sambhogakaya effortlessly. At the culmination of the Thodgal process at the stage of vision called the exhausting of everything into Reality (bon nyid zad pa) all of the visions that the practitioner experiences whether pure or impure dissolve into the Natural State. This includes our physical body which is the result of past karmic causes and represents our impure karmic vision. For the practitioner everything dissolves. This sets the stage for the spontaneous manifestation of the Sambhogakaya which has been present in potential in the Natural State from the very beginning. Since it is already there no primary cause for its manifestation is needed. [The secondary causes for its manifestation however are the purifications of obscurations along the path. This is like the winds removing the clouds from the sky so that the face of the sun becomes visible or like opening the doors to the temple so that the image of the Buddha can clearly be seen].

If we examine the notion of Buddhahood from the logical standpoint we find that the Nirmanakaya and the Sambhogakaya are impermanent whereas the Dharmakaya alone is permanent. But when we further examine the Dhan-nakaya we discover that there are two sides to it. On the side of emptiness it is permanent but on the side of wisdom it is impermanent. The Kunzhi the basis of everything is permanent because it is emptiness but Rigpa is impermanent because it is not always manifest. These two Kunzhi and Rigpa are always inseparable (dbyer med) in the Natural State. On the side of emptiness (stong cha) there is permanence but on the side of clarity (gsal-cha) or awareness (rig-cha) there is impermanence. So the manifestation side is impermanent; it is changing all of the time whereas the emptiness side is constant and permanent. We can logically distinguish these things when we speak about the Natural State but the Natural State is a totality and a perfect unity. Within it emptiness and clarity are inseparable and never otherwise. This inseparability or Yermed (dbyer med) is the essence of Dzogchen. To fall either on the side of emptiness or on the side of manifestation is to deviate from Dzogchen.

To realize the Rainbow Body means that we have practiced Thodgal and not some other method. The visions that arise are not specifically created but appear spontaneously (Ihun grub) in the presence of secondary causes such as sunlight, total darkness, and the clear open sky. They arise spontaneously from the Natural State; no Kyerim or Dzogrim practices must be done first as preparation. All that is required is the capacity to remain with stability in the Natural State. This is called stable Thegchod. Then the Thodgal visions come automatically whether in sunlight or total darkness or in the empty sky. Gradually all the pure visions of the deities arise and these visions develop by way of four stages (snang ba bzhi) until completion. Then they all dissolve into the Natural State. Our personal reality of pure and impure vision (snang ba) dissolves into Reality (bon nyid) which is the Natural State. At the same time that our visions dissolve our physical body also dissolves because it is just one manifestation of our impure karmic vision. Our normal everyday impure vision has the same source as the Thodgal pure vision - and now both equally dissolve into their source the Natural State. There is a single Base, the Natural State, but there are two Paths - impure karmic vision and pure vision, and two Fruits or results - Samsara and Nirvana. Returning to the ultimate source then the potentiality of the Natural State manifests as a Rainbow Body, the real Rupakaya.

This lalu or Rainbow Body can appear in a material sense to sentient beings in order to teach them. The Rainbow Body is not material but appears to be so since it can act on all of the senses of a sentient being simultaneously. The Sambhogakaya can be perceived only by the Aryas the Boddhisattvas who have ascended the third, fourth, or fifth paths [that is the Paths of Vision of Meditation Development and Culmination]. They can hear the teachings of the Sambhogakaya whereas ordinary beings cannot see nor hear this manifestation. So it is the Nirmanakaya that they hear and perceive. To human beings this Nirmanakaya appears as human. In other worlds and with other species of beings the situation will be different. But the Rainbow Body as the potentiality of the Natural State is not limited to any particular form. It can appear in a myriad of different forms. The Natural State has been with us from the very beginning. We have done nothing more than to rediscover it continue in it and allow its potentiality to manifest. That is Buddhahood.

元音老人's videos replied by sinweiy @ Thu, 28 Aug 2008 11:36:41 +0800

sinweiy — Thu, 28 Aug 2008 11:36:41 +0800

Originally posted by sinweiy:

the idea of vajrayana (even such as achieving the Rainbow body), makes it possible to attain a "Causation" Buddha 因地佛, instead of a "Fruition" Buddha 果地佛. "Causation" Buddha 因地佛 ..

another interesting point that say...how is Rainbow body still an "entity" or "form" in the universe? u can see whether one eventually realise that not even Buddhahood is attainable. even attaining Buddhahood had to be renouce.

元音老人's videos replied by sinweiy @ Mon, 25 Aug 2008 09:38:53 +0800

sinweiy — Mon, 25 Aug 2008 09:38:53 +0800

interesting quote from 元音老人 :

the idea of vajrayana (even such as achieving the Rainbow body), makes it possible to attain a "Causation" Buddha 因地佛, instead of a "Fruition" Buddha 果地佛. "Causation" Buddha 因地佛 is around a First Ground "Bodhisattva" and that the understanding is similar to that of the Shakyamuni Buddha. "Fruition" Buddha is refering to Shakyamuni or Amitabha Buddha, i.e. an "official" Buddha.

reference:

阿弥陀佛，请师父开示弟子,密宗里的即身成佛所成的佛是因地佛,还是果地佛?是明心见性时所证得的法身佛吗?
==========

老师回复:
那也是成因地佛，还不能成觉行圆满的果地佛。西藏红教大圆满有虹光法，是明心见性（叫彻却）后修的直超三界的法（叫妥嘎，顿超的意思），比禅宗见性后向上用功多了个方便，修成功后能身化虹光，一般藏地把修成身化虹光叫作即身成就。实际上禅宗破末后牢关后虹光法也包含在里面，所有的法修到最后都一样。

http://www.myall.com.cn/dispbbs.asp?boardid=13&id=1915

或曰：禪宗大德直證佛地，所謂等妙二覺，猶是他提草鞋漢，總該沒有最後一分無明了。那麼，此等人生西，不須帶業往生了嗎？曰：禪宗所證是理即佛，所證理性與佛無二無別，但就事說來，尚未證到果佛地位，因此並不能與釋迦、彌陀等量齊觀。不見帝問玄沙：「宗下見性成佛，是否已到果佛地位？」沙曰：「只是因地佛，並非果地佛。」所以開悟見性，一般只登初地，相當於見道位，尚待向上修證，分破無明，圓證法身。所以說宗下見性後，即直登無修、無得、無證位，實大錯誤，因尚有一個如喪考妣在也，如何不須帶業往生？！

http://www.bodhiroad.idv.tw/new_page_197.htm

above can also be said for Ch'an's "sudden enlightenment".
it's not possible for us to attain a "Fruition" Buddha 果地佛 without going through aeons/kalpas of time periods. aeons/kalpas are involved "conventionally".
this can be shown in the Lotus Sutra, whereby Shakymuni Buddha still gave prediction to Great Arahats that they will achieve Buddhahood in so and so time and in so and so future aeons/kalpas. and these Great Arahats are suppose to have achieved very high level of achievement.

thus i learned,
/\

元音老人's videos replied by sinweiy @ Sat, 23 Aug 2008 16:33:57 +0800

sinweiy — Sat, 23 Aug 2008 16:33:57 +0800

reminds me of Diamond Guru Huang Nian Zhu ...

then i heard he really know 黃念祖.

http://www.budaedu.org/ghosa/L00106/

元音老人's videos replied by An Eternal Now @ Fri, 22 Aug 2008 16:50:50 +0800

An Eternal Now — Fri, 22 Aug 2008 16:50:50 +0800

Updated a post above with pictures of him and his shariras

元音老人's videos replied by An Eternal Now @ Fri, 22 Aug 2008 15:35:01 +0800

An Eternal Now — Fri, 22 Aug 2008 15:35:01 +0800

Watched the first series of 心经大意 (See first post). Really good.

Thusness also told me the 2nd part which he says is also important... will watch later.

元音老人's videos replied by An Eternal Now @ Fri, 22 Aug 2008 04:21:37 +0800

An Eternal Now — Fri, 22 Aug 2008 04:21:37 +0800

Originally posted by bohiruci:

In the E-sangha ,there were people who doesnt recognise the attainment of Master Yuanyin ,especially in the branch of Nyingma Buddhism

I guess my stand is neutral because I see no conflict with the Zhen Ru xing of the Sentient beings

Currently there isnt any follower of Master Yuanyin in singapore ,so I guess we couldnt seek insight to the Ming Xing Jian Xing [Seeings one Dharma nature ] teaching

Hmm can you provide a link to the forum? Am unable to find such links.

元音老人's videos replied by bohiruci @ Fri, 22 Aug 2008 04:04:08 +0800

bohiruci — Fri, 22 Aug 2008 04:04:08 +0800

In the E-sangha ,there were people who doesnt recognise the attainment of Master Yuanyin ,especially in the branch of Drikung Kagyu Buddhism

I guess my stand is neutral because I see no conflict with the Zhen Ru xing of the Sentient beings

Currently there isnt any follower of Master Yuanyin in singapore ,so I guess we couldnt seek insight to the Ming Xing Jian Xing [Seeings one Dharma nature ] teaching

元音老人's videos replied by An Eternal Now @ Fri, 22 Aug 2008 03:40:30 +0800

An Eternal Now — Fri, 22 Aug 2008 03:40:30 +0800

Oh and something interesting, I was looking at Video 19 (second link) and he was explaining that Hui Neng's poem "mirror has no stand" is not yet true enlightenment... this is in line with what my Taiwanese teacher and what Thusness said -- both of whom said that Hui Neng's poem was 偏空. I even posted Bodhi Tree & Bright Mirror (Part 2), two years ago, where I said

According to a talk by my Taiwanese teacher shown on VCD in my dharma center which I noted some of what he said a few days ago... he said that if Master Hui Neng were to be allowed to teach, he would lead all the zen practitioners into 'Pian1 Kong1' (leaning to voidness/formlessness). The whole poem is 'leaning to void/formlessness', every verse of it is talking about void, it is talking about the formless nature of consciousness. Therefore at that time, Hui Neng was not suitable to teach yet. This is also very similar to what Thusness told me over a year ago, which I will paste the conversation here later.

Thusness on this several years back:

[01:08] <ZeN`n1th> but when hui neng wrote this, is he already enlightened or not yet enlightned
[01:08] <ZeN`n1th>         Fundamentally no wisdom-tree exists,
[01:08] <ZeN`n1th>         Nor the stand of a mirror bright.
[01:08] <ZeN`n1th>         Since all is empty from the beginning,
[01:08] <ZeN`n1th>         Where can the dust alight
[01:09] <^john^> not completely enlightened from my perspective. :)

[01:16] <^john^> empty here is not the essence of the nature, but refers to the formless nature of consciousness

[01:01] <^john^> yes he (5th patriarch) told hui neng to go into hiding coz he isn't ready. :)
[01:02] <ZeN`n1th> isn't ready for?
[01:02] <^john^> preaching. :)

[00:59] <^john^> after he came out from hiding, he is entirely different.

元音老人:

神秀说的是渐修，而禅宗是顿悟、顿修、顿证的圆顿法，所以五祖不把衣钵给他。六祖说：“本来无一物。”这就偏空了。所以五祖说：“也没有见性！”若真见性了，五祖为什么还要三更说法，说到“应无所住而生其心”六祖才大悟呢？这个偈子改一改：“菩提权做树，明镜假作台。”现相妙用啊，暂且做做树台也不妨！“本来不染污，说净亦尘埃”。有个清净，还是尘埃。本性是不垢不净，空无一物的，垢既无有，净又何来！？但现在把这两个偈子联合起来亦很当用。因为现代人根钝，不“常常勤拂拭”，扫除妄习，怎能成道？不作“本来无一物”会，又怎能不著有？所以近人说：六祖与神秀大师合起来，六祖是摩醯首罗一只眼，而神秀是双目圆明，信不诬也。----- 桥流水不流

元音老人's videos replied by An Eternal Now @ Fri, 22 Aug 2008 02:23:08 +0800

An Eternal Now — Fri, 22 Aug 2008 02:23:08 +0800

Just found out...

元音老人 passed away 8 years ago at the age of 96 in a sitting position while chanting the Sukhavati. Vyuha Dharani loudly. He displayed no signs of sickness or dying during his last days but foretold his disciples that he will be leaving. When he died many miraculous visions of golden and 5 coloured lights, lotuses, auspicious clouds, etc etc were seen by masses. After his body was cremated there were alot of sharira and sharira-flowers.

元音老人舍利

-----------

http://www.yxjs.org/wenji/04_yjytp/01_ztlw.htm

无相密心中心法三祖元音大阿阇黎于今年二月五日（农历正月初一）下午八点十五分坐脱立亡，享年九十六岁。

阿阇黎圆寂前身体一直很好，生活起居一切如常，每天来请问佛法的人络绎不绝，阿阇黎总是有问必答，畅谈佛法，中气充沛，声音宏亮，小年夜即二月三日晚，照常洗淋浴，根本看不出要离世的样子，二月五日早上，阿阇黎与身边人讲：“我要回老家了”，身边人讲：“师父您不能走，我们都需要您，”师说：“一切皆幻，我并没有离开你们，要记住：‘来而非来，去也未去，值此来去，亦非来去。’”且当日还与来请法者灌顶加持。晚饭照常，根本看不出要圆寂的样子，饭后照例坐在平时一直座的椅子上，与身边人谈论佛法，教导应如何在日常生活中体现佛法，约讲了四十五分钟左右，突然双眼向空中一望，似有所见，立即站起，然后慢慢坐下，一代人天共仰的真善知识安详舍报，以身示现了修行人往生时的潇洒自在、生死无碍的景象。舍报后数日，室内一直异香扑鼻，后遗体运往普陀山停放了六十天，火化当日（四月六日），未经通知通过各种渠道打听到火化日期的全国及海外许多阿阇黎门下，为缅怀阿阇黎的功德伟业，怀着对阿阇黎的无比敬仰之心，不约而同地会聚在普陀山化身窑前，向阿阇黎遗体作最后的告别，当遗嘱执行者宣读完遗嘱时，异象出现，在聚集的众人头上出现了一座绿色莲花，天空中射下三道金光，一道金光直射人群中央，另二道金光分射两旁，覆盖了整个在场的人，莲花上并呈现出紫色光芒来回移动，摄像机当场摄下了这一奇异景象。火化时，在阿阇黎的胸口上还出现了莲花，在场的许多人皆目睹了这一火中奇境。多日来一直阴雨连绵不断的天气，这一天出奇的晴空，万里无云，火化后，天空上出现了龙凤祥云，在化身窑上空时而久久停住，时而来回移动，此奇境在数小时内有数次出现，每次出现时间皆较长，在万里无云的晴空中实是一幅美丽的奇景。第二天，捡舍利时，依然是万里无云的晴空中出现了非常广大的五彩圆光，圆光中间分射出四道金光，整个圆光内不断出现布满整个圆光的紫光、红光、蓝光、紫红等光，圆光中阿阇黎端坐于莲花之上，此瑞相持续有四十分钟之久，摄像机同样也摄下了这一奇异瑞相，留下了足以使人产生坚强信心和弥足珍贵的资料，如果说火化那天在众人头上出现的莲花及空中射下的三道金光是对在场众人的加持，而此时广大的圆光及布满圆光的各色彩光和庄严的阿阇黎圣像，则预示着阿阇黎一系传承的法门将更加辉耀腾达，光照大千。当时在场所有捡舍利的人见此瑞相，皆对阿阇黎生起了无比的感恩心，一致发愿要更加努力地修行以报师恩，许多局外人士见此景象皆赞叹称奇，发愿修学无上佛道，当日捡得许多舍利及舍利花。

阿阇黎早于一九八九年即欲离世，后经众弟子苦苦哀求而答应继续住世。五年前，某居士偶而问起阿阇黎何时舍报时，阿阇黎即说：“二○○○年”，去年，阿阇黎即预立遗嘱，为避免惊扰众弟子及出现不必要的麻烦，故仅让数位亲近弟子知晓，以讨论善后事宜，亲近弟子苦劝阿阇黎住世，阿阇黎云：“有生必有灭，佛尚且如此，吾化缘将毕，但吾不会与大家离开的，师公，师祖也在时时加持着修法弟子，”于圆寂前一日对大家说：我始终劝大家往生西方极乐世界，我为大家作一个榜样，我也往生西方极乐世界”，说毕，随即大声念往生咒，圆寂前数日接待问法弟子时，皆隐说即要离世之意，但身体一直很好，弟子皆未曾体会到，过后回想始悟是如此，有的虽体会到，但不敢问。普陀山某法师来阿阇黎问法，本于初一当天即回去，阿阇黎破例嘱其稍待一日，并说：“回去时带些东西，代向妙善大和尚问好”，后来，阿阇黎于当日圆寂，遗体能停放一段时日（遗嘱规定）于普陀山，皆此法师所办及经妙善大和尚同意，否则，遗体欲停放一段时日而不惊动全国各弟子，是很难办的，此实是阿阇黎的善巧安排也。（阿阇黎八十年代初曾于普陀山为老和尚们讲经，故与妙善大和尚相识。妙老也与当月二十二日圆寂。）

远在山东的的某居士，于腊月廿七打电话给阿阇黎，要求来沪照顾老人，阿阇黎告说：“还有这个必要吗？”该居士想，以前也有几次要求照顾阿阇黎，但阿阇黎总是说：“你家里人也需要你，我还行，”而此次回答及声调却不同寻常，二日后即梦见一座坟墓，坟墓上显现一“元”字，后想想阿阇黎前二天的回答及梦境，觉得蹊跷，赶到上海，阿阇黎已圆寂了。全国各地受法弟子早于阿阇黎往生前，有许多人皆得到阿阇黎即将离世的梦兆，故常有人突然打电话问候阿阇黎近况，但又不能直言不讳讲明梦兆，事后讲起，都有不可思议的感觉，此诚阿阇黎殊胜功德力之所加持。

阿阇黎年青时即随天台宗大德兴慈老法师习台教，继又随范古农老居士学习唯识，后随华严座主应慈老和尚学华严，习法界观，最后依无相密心中心法第二祖王骧陆阿阇黎修心中心法，彻悟心要得大成就，于一九五八年接任心中心法第三祖位。后隐居沪滨数十年，弃绝名利，融通净密，随机施教，默默耕耘，毁誉不动。十年浩劫期间，阿阇黎因传法授徒遭受种种诽谤而被隔离审查二年有半。浩劫后，恢复了宗教信仰自由，阿阇黎已七十有六，但阿阇黎有感于众生痛苦，不明宇宙人生的真相，认幻有为实有，执着难舍，由此而轮回不息无有出期；且许多学佛者也在名相堆里死钻而出不来，执指为月，于降伏烦恼无济于事，有志于实修解脱者，也因不明真理而盲修瞎炼，唐丧光阴，甚至走火入魔，有鉴于此，阿阇黎出而大声疾呼明心见性之重要，此实乃了生脱死之关键，众生唯有识自本心，见自本性，回复本来，才能出离生死苦海，此实不论何宗何派，皆不能逾于此，即如三根普被之净土宗，待生到西方后，亦要“花开见佛”才能“悟无生”，所谓“花开见佛”，即心花开而见自性佛也，这岂不是明心见性的异名词吗？！

阿阇黎又感于末法众生福薄业重，障深慧浅，不要说当生成就，即如往生西方也实在不易，诚如古德常叹：“念佛者滔滔，往生者难有一、二。”究其原因，众生放不下也，只要娑婆世界还有一点未放下，就不可能往生极乐世界，口上说放下，不是真放下，要心里放下才是真放下，而要心里放下谈何容易，看看自己的执着妄念，这些妄念不降伏，则必将引向生死轮回，若不达功夫成片，则往生难望，而降伏烦恼非常有力且快速的法门，则心中心法实是当机，此大法宝是末法众生当生成就或往生西方的极为殊胜的法门，阿阇黎还指出，此法简单易修，仗佛力加被，迅速有力的除罪、积福、证体、起用，且能断绝外魔等障碍。

《佛心经品亦通大随求陀罗尼经》云：

“尔时，如来从三昧起告言：‘诸善男子，善哉，善哉。众生没尽，汝悉知否？我今诸众生，不解我法，不知我心，被魔（烦恼魔天魔）所持，如何救得，谁有方计护得众生，谁有方计摄得此毒……’
于众会中有一菩萨名曰实德，白佛言：‘世尊，如是金刚菩萨天仙，皆悉不能摄持，佛今如何令诸众生得脱此难。’

尔时，如来告宝德菩萨言：‘唯有如来心中心，余不能及，何以故，能令诸魔生大慈故……能令诸佛常不离故，能令菩萨为眷属故，能令诸金刚施威力故，能令诸天众常拥护故，能令一切直至菩提无退转故……’”
又云：“……欲求生西方者，欲求下方自在生者，欲求十方自在生者，欲求世辨无短缺者，唯当至心思维自念事，日持千遍，七日之间即能得至，一离世界更不往来……”
又云：“……临命终时，十方诸佛临顶，自迎将己世界……”

此法威力无穷，殊胜无比，其理深妙难测。

经云：“……一切诸身中，莫过于佛体，所有要妙法，无过心中心，将心示众生，众生即佛体，如此大圣力，菩萨不能知，有劫恒河沙，我始一付嘱，若能依修者，即同我此身……”。

故末法众生有缘能修此大法，不知乃多劫所修善根之所感召也。若有人毁谤此法及阻碍正法弘扬，则惨烈果报同样不可思议，兹不引述。

简言之，此法以般若为体，以密为用，以净土为归，是融禅净密于一体的，阿阇黎亲修此法得大成就，故为报佛恩，师恩、众生恩，虽年近八旬（浩劫后始弘），犹竭力弘扬，并指归净土，常有人为求决一二疑，不远千里万里而来问法，阿阇黎住处常挤满了求法问法者，讲法无不从自性三昧流出，也从不偏向何宗何派，随机施教，应病与药，讲法时常感异香遍室，阿阇黎有许多不可思议功德之事，因今人根陋劣，善根鲜少，不信有奇特之事，即或信者也多住著，易入偏差，故阿阇黎从不许知情者讲，因此未便公开。

近十年来，于阿阇黎处受法人数达数万，遍及全国各地及美国、德国、法国、加拿大、日本等国，而修有成就者也略有其人，明心见性者为数极多，往生净土及已经具足往生资格者更是不可胜数，故许多汉人去藏地大活佛处求法，而大活佛皆告以汉地元音老人乃真实成就之大善知识，故藏地回汉的学法者多亲近阿阇黎。在此末法浊世，人根极其陋劣的当今，尚能使许多众生得佛法真实利益，此何其之难哉！阿阇黎犹如是冰雪大地上一根火红的钢炭，在融化众生的执着，又如是沙地上行驶的航船，在艰难地渡人迈向彼岸，此诚不可思议之伟业！相信在未来的岁月里，必将有阿阇黎门下之有学有修有证的优秀佛子，广发菩提大愿，为拯救众生于水火，出而弘扬正法，此乃有志于真实修学并重之佛子翘首以盼之美事耳！

阿阇黎于闲暇时，著有《略论明心见性》、《悟心铭浅释》、《碧岩录讲座》、《禅海微澜》、《心经抉隐》、《谈谈往生西方的关键问题》等皆汇集在《佛法修证心要》中，另外还有《中有闻教得度释义》也已出版，《楞严经直解》惜已散失，《恒河大手印浅释》及《佛法修证心要问答集》不久将面世，《问答集》必将给修持而无从请益者带来极大利益。

老人虽已舍报而法身常在，并以种种方便加持着弟子们，此诚许多修法弟子之所默祷者也。

二○○○年三月三十日

元音老人's videos replied by An Eternal Now @ Fri, 22 Aug 2008 02:22:36 +0800

An Eternal Now — Fri, 22 Aug 2008 02:22:36 +0800

The one Thusness recommended me: http://www.tudou.com/playlist/playindex.do?lid=3173479 (go to the end -- Video 35 onwards and click on 心经大意, there are four series)

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