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【汝未能无心。但能持准提咒。无记无数。不令间断。持得纯熟。於持中不持。於不持中持。到得念头不动。则灵验矣。】
这个道理，诚则灵矣，诚则明矣。我们是凡夫，凡夫没有能做到无心，就是无念，凡夫都有念。如何把这个念头控制住？如何把这个念头消灭掉？那就要用方法。
云谷禅师教了凡是用持咒的方法。有人读了这本书，听了我讲的这些话，回过头来问我：「法师，我们要不要念准提咒？还是继续念阿弥陀佛？」问这个话的人还不少，由此可知，学习不善用心，你没有听懂意思。
前面不是跟你讲过吗？画符、参禅、念咒、念佛异曲同工，方法、手段不一样，目的、原理完全相同；他念准提咒，我们念阿弥陀佛。
但是底下这几句话要记住，这是共同的原则。
『无记无数』，这要看什么样的人，中上根性的人用这个方法行，中下根性的人最好是记数。
所以我们用念珠，念珠做什么？记数。
一天一定要记多少数，这个样子能够把妄念消除，功夫能够做到精进而不懈怠，这是初步功夫。诸位要记住，用上几年之后，妄念少了，心地逐渐清净了，你就不要记数了。为什么？记数还是分心。
这是在初学时候不得已的一个方法，记数，一天一定要念几万声佛号，念五万声、念十万声，这是初步功夫。
功夫纯熟不记数，就是不分这个心了，佛号一句一句接著念下去，无记无数。这个样子，你的心念念在佛号里头，妄念自然就不生了。
所以，念佛的功夫贵在不怀疑、不间断、不夹杂。功夫纯熟，到『持中不持，不持中持』，这就是念跟不念合成一，念跟不念是一不是二，你就入了不二法门，你的功夫就念到家了。
所以我们用念佛、念咒都是一样，功夫有很多层次，自己一定要晓得。我们今天决定要用「记数」，记数是最低的功夫，从记数提升到「无记无数」，再提升到「持而不持，不持而持」，那是第三个境界。诸位明白这个道理，这个『灵验』你自己会得到。灵验的原理是「诚则灵」，灵是讲感应；「诚则明」，明是讲智慧现前。
Translated to English by SlientVoices:
"At this level it would be a state of reaching the 'innate nature of no thought' that is the actual learning and practise of wisdom."
Master Yungu told me:
"I know that you are still unable to accomplish the state of no thought, but you can practise reciting the Zhuenti Mantra continuously without counting the number of recitations and without interruption.
When you reach a higher level of constant mindfulness, you will be able to achieve the level of 'To not recite when reciting and to recite when not reciting.' When you no longer have wandering thoughts, the mantra will become effective."
Commentary by Master Chin Kung:
Learning and practise of wisdom are true knowledge. Innate nature is "returning to the original state." This revelation of our original true nature is not the state of an ordinary being. The original state is true happiness for it is to be filled with the Dharma bliss and to truly abandon suffering for happiness. This is what awakened people seek.
This method called "perfect practise with perfect attainment" was taught be Master Yungu and it enables us to practise concurrently the Three Learnings of abiding by the percepts, deep concentration, and wisdom. In the Avatamsaka Sutra, it is explained as, "one is all, all is one. To cultivate one method is to cultivate all methods." The essence of the practice is to do so without interruption, and without intermingling with other thoughts of other methods.
Do we need to count the recitations? Master Yungu did not tell Liaofan to do so, but rather to recite continuously. Many ancient sages required practitioners to begin their chanting practise by counting the number of recitations. Why? Like us, they were lazy. So it was helpful for them to have a daily goal, such as chanting a Buddha's name ten thousand times a day. Meeting this goal helped to counteract the bad habit of laziness, for if they did not count they might have forgotten to practise.
However, for someone as honest and earnest as Liaofan, there was no need to keep track of the recitations. For him, that would have been intermingling of thoughts. His cultivation was truly learned and diligent; thus, he practised without interruption, and without intermingling with other thoughts and methods.
All methods are equal: no one is different from the others. Attainment lies in delving deeply into only one method for a prolonged time. In the past, people generally practised sutra recitation. But whether reciting sutras, chanting mantras or a Buddha's name, we do so with the mind of purity, equality, and respect. When we practise continuously, we will truly benefit from it.
The state of "No Thought" is essential. It is to not have any wandering thoughts, discriminatory thoughts, or attachments. Although Liaofan had not given rise to any wandering thoughts for three days while he was meditating with Master Yungu, he had not yet reached the state of "No Thought." He had used belief, not concentration, to suppress his afflictions. He believed that all was destined. He believed in causality.
Therefore, the master taught him a way to move on to the next level, to cultivate concentration. To recite the Zhuenti Mantra is to continuously cultivate concentration. By ridding ourselves of wandering thoughts and attachments, our true nature will be uncovered.
The Buddha often spoke of the "original nature as it is." Pure Land practitioners call this the true and perfect achievement of "One Mind Undisturbed." It is the goal of our practice. It is to reach the attainment of "to not recite when reciting and to recite when not reciting." This is often explained as "To not be attached to the act of chanting; thus, to not chant when chanting and to chant when not chanting."
We do so whether we are chanting the Buddha's name or reciting the sutra. When we recite the Infinite Life Sutra without attachment, we will first achieve Constant Mindfulness of Buddha Amitabha, then One Mind Undisturbed. Although the methods may differ, the principles and the goal are the same. When we reach the state of No Thought and the reciting becomes second nature, it will naturally become effective.
There are three levels of achievement. The upper level is One Mind Undisturbed in Enlightenment, the middle level is One Mind Undisturbed in Mindfulness, and the lowest and initial level is Constant Mindfulness of Buddha Amitabha. We cannot be proud when our attainment reaches a certain level for doing so will prohibit us from further advancement.
Reaching the upper level in Constant Mindfulness, we may have the ability to transcend this world at will, to leave anytime we wish. Whenever we want to go, Buddha Amitabha will come to escort us to the West-attainment and are able to pass away with ease, it is best to stay longer in this world. Why? We read in the Infinite Life Sutra that to practise in our world of suffering for one day is the same as practising in the Pure Land for one hundred years. We stay here to train our endurance.
Even more importantly, we stay to encourage more people to go to the Pure Land. It is remarkable that we ourselves are able to go, but it will be even better if we can help others to be reborn there as well! Thus, we can concentrate on helping, educating, and encouraging others. When we ourselves cultivate and inspire others to do likewise, out merits are perfect. In so doing, we are able to pay back the great kindness that enlightened beings have shown us.
Dedication of Merit
May the merits and virtues accrued from this work adorn the Buddha's Pure Land,
repay the four kinds of kindness above, and relieve the sufferings of those in the Three Paths below.
May all those who see or hear of this bring forth the heart of understanding and compassion and live the teachings for the rest of this life.
Then be born together in the Land of Ultimate Bliss.
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