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V 1-37 Nothing Intrudes the Mind. We must correct our Conduct 无所住心,修正自己的行为

Disclaimer: The translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation. The Buddha-Dharma is profound. No matter how you convey it, it won’t be completely perfect. Because the Buddha-Dharma is an experience, it’s an awakening 【佛法深奥无比,怎么写,都不会是究竟圆满。佛法是一种悟】. Please enjoy, and I hope it serves as a good filler until the official English version comes out.

Buddhism in Plain Terms Volume 1 Chapter 37

孽障、污气随着因果关系附在人的灵体上,从中医的角度讲就是阻碍了你的气血循环,而产生了病痛。这就是师父常说的,身体上一块一块的业障多了之后, 你的气脉不通,会阻碍你的气血的正常运行,因此肉体就会生病。修行和修心等于用心(行为)打开你的心灵之光,今天做了很多好事,你心中就会很踏实,很开心。当你在修为上,心灵上帮助人家时,就是已经打开你的心灵之窗、灵魂之窗,你才会有善举去帮助别人。

Karmic obstacles and defilements are connected to a person’s spiritual body according to their karma. From a traditional Chinese medical point of view, these can hinder your energy and blood circulation, so you develop various illnesses. That is what I often say, when I see patches of karmic obstacles concentrated on an area of the body, it means that there are blockages in the energy channels so that it will obstruct the normal circulation of blood in that area. Then the physical body becomes ill. Cultivating both behaviour and mind is similar to using sincerity in your actions to switch on the light within your consciousness. For example, you performed good deeds today, so your mind feels more grounded, and you feel happy about it as a result. When you think about helping others, that thought is akin to opening up the window of your soul. Hence you will perform that benevolent action to help others.

由于佛法太深奥,看不见,摸不着,告诉你们佛法好,好在哪里?当人最苦最无助的时候,佛法就已经进入你的心中了,就是说为什么当一个人最苦的时候, 也是最能信佛的时候。这个人最困苦的时候,绝望的时候,才能一下子放下。因为当一个人最苦的时候,是那种痛心的苦,痛到了他的本性之后,他真正的佛性才能出来,才能接受真正的佛法。当一个人好的时候,有钱的时候,什么苦都没有的时候,一般是不会好好修心的。当一个人最苦恼的时候,最无助的时候,你去帮助他,最能让他归入佛门。因为无助了才会求到心灵深处的佛。

Because the Buddha-Dharma is profound, invisible and intangible, when I tell you that the Buddha-Dharma is great, you may wonder how that is so. When a person experiences their greatest suffering and helplessness, the Buddha-Dharma can enter easily into their mind. In other words, only when the person is suffering greatly, would they believe in Buddhism. Only when the person is desperate and hopeless, would they be able to let go. That is because the pain from it all, reaches into their inner core – their inherent nature, and this stimulates their Buddha-nature to emerge. Then they can accept the essence of the Buddha-Dharma. On the contrary, if the person leads a smooth-sailing or wealthy life, and have not experienced any suffering, generally they won’t cultivate diligently. Only when the person is distressed and needs help, that is the best time for you to help them and lead them on the path of Buddhism. That’s because only in helplessness, are we able to summon the Buddha within us.


When you are performing good deeds, you must be able to see the nature of emptiness of it. In other words, as you’re doing something good, at the same time, you must feel that what you are doing is empty. The nature of emptiness is when your inherent nature is doing something good, but your mind is empty, there are no motives, and you are simply helping somebody sincerely. When you are helping somebody with motives, the other person can also feel your insincerity. If you perform good deeds with a purpose, then it’s not considered meritorious, and you attain a positive reward. If you can see the nature of emptiness when helping somebody, you are successful. Otherwise, you will only receive rewards for doing it, not merits. When you are helping others, and your mind isn’t empty, then the deeds that you do are only considered as benevolent deeds, not meritorious deeds, because the things that you do are for a motive.


Cultivation is what I often say, that it’s to correct our conduct. You must cultivate as you put it into practice. In other words, it’s to apply it so that cultivation becomes integral with your work and everyday lives. This way, every day and every moment, whether you are at work or whether you are just getting on with your everyday lives, you become mindful of your conduct and strive to correct it a bit at a time and make progress in your cultivation. Don’t think that you should practise only when you’re at the Guan Yin hall, and then stop practising when you leave. When you work, you don’t forget about cultivating. When you’re cultivating, you don’t forget about working. Every speech and every action that you do wherever you are and whatever you’re doing is part of your cultivation.

无所住心,就是你的心不要放在某一个位置上,我无所谓,放在哪里都可以, 不放在哪里也可以。心不要注重在什么地方,什么叫住心?不论是注重在贪的方面,吃的方面,还是事业方面等都叫住心。无所住心,凡是所有琐碎的事情,全部都不要住在自己的心里,要见佛性,明心开悟,把自己的悟性开发出来。

‘Nothing intrudes the mind’. What it means is not to fixate your mind into a single position (in regards to mentality, perspective, viewpoint). It’s to be indifferent. It’s okay if your mind is placed in this position or in that position. Your mind does not perceive anything with high importance. What is to ‘intrude the mind’? Whether it’s something you desire, something you want to eat, or something you want to pursue in your career, all these things count as ‘intruding into your mind’. ‘Nothing intrudes the mind’, for all trivial matters, don’t let it intrude into your mind. You must discover your Buddha-nature, awaken your mind and develop your ability to comprehend.


Life is a combination of reality and illusion. Life is real, but sometimes it also feels like a dream, then suddenly it becomes very real. Reality and illusion keep shifting and interchange with one and the other. Master hopes that you remain cautious about your actions and speech. In the illusionary everyday life, don’t sow karmic causes casually.

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