I'm pretty pleased with ChatGPT (GPT4)'s engine's ability to translate Chinese to English. So I did another translation today using ChatGPT. I only made very few minor ammendments.

Will be sharing a transcript of a talk by him in 1992, which John Tan and I liked (actually we like all his writings), with ChatGPT translation from Chinese to English. That talk was given by him even before his meeting with Harada Sekkei (a Japanese Soto Zen master) https://www.awakeningtoreality.com/p/harada-sekkei.html.

[21/8/20, 8:26:59 AM] John Tan: Wow did u read all?  Essentially covers all the important points. 👍

I think 洪文亮 is probably the only Zen master that is in perfect alignment with all my insights and experiences.

[21/8/20, 8:52:29 AM] Soh Wei Yu: Havent read.. going to read

[21/8/20, 8:52:33 AM] Soh Wei Yu: Oic..

[21/8/20, 8:52:49 AM] John Tan: Read the whole piece...many important points.

[21/8/20, 8:53:04 AM] John Tan: A bit long

[21/8/20, 12:18:33 PM] John Tan: ‎This message was deleted.

[21/8/20, 12:19:22 PM] John Tan: But his explanation on the part between appearance and external reality imo opinion is no good.

洪文亮 老師 簡介

【本文經洪師同意後發表】

Hung Wen-liang Teacher's Profile

[This article was published with the permission of Teacher Hung]

洪文亮,1933年生,台灣雲林縣人，台灣大學醫學系畢業,曾任高雄醫學院外科醫師,高雄市立大同醫院外科主治醫師,高雄地方法院檢察署法醫。

Hung Wen-liang was born in 1933 in Yunlin County, Taiwan. He graduated from the National Taiwan University School of Medicine and served as a surgeon at Kaohsiung Medical University, attending physician of the Department of Surgery at Kaohsiung Municipal Datong Hospital, and forensic doctor at Kaohsiung District Prosecutor's Office.

洪師小時候喜歡看著大自然的變化，最喜歡看雨。小的時候只要一遇到下雨天，就喜歡撐著傘，自己一個人在雨中走。

When Teacher Hung was young, he enjoyed watching the changes in nature and loved watching the rain. Whenever it rained, he liked to hold an umbrella and walk alone in the rain.

對於洪師最大的啟發是在九歲的時候，一次走在鄉間小路，看見路邊土地公廟前香火的煙，忽然觸到心意識未起的那邊事。「奇怪！怎麼會有兩個我？」

The most significant inspiration for Master Hong came when he was nine years old, when he was walking on a country road and saw the smoke from the incense in front of the local earth god temple, suddenly touching on something beyond his conscious awareness (Soh: should be "prior to mental consciousness"). "Strange! How can there be two of me?"

心中突然產生了深刻的震撼及疑惑。這個真實又深刻的震撼伴隨而來的疑惑，不知道這到底是怎麼一回事，更不知道該如何解決。

A deep shock and doubt suddenly arose in his heart. This real and profound shock brought with it confusion, not knowing what was going on and even less how to resolve it.

自從那天回家後，洪師鬱鬱寡歡，不吃不喝，數日間明顯消瘦許多，父親還特地從遠地趕回家探視。

Since that day, Master Hong returned home depressed, not eating or drinking, and visibly losing weight over the course of several days. His father even made a special trip from a distant place to visit him.

從此之後，洪師便剛始到處尋找答案。在求學期間，第一次接觸到物理化學時，心想：「這個可能可以找到答案！」，結果失望了。

From then on, Master Hong began searching for answers everywhere. During his studies, when he first encountered physics and chemistry, he thought, "This might be the answer!" but was disappointed.

後來也曾投入五術、心理學、哲 學、科學...等等的研究，結果皆大失所望，仍然無法解決小時候那真實又深刻的疑惑。

Later, he also delved into the Five Arts, psychology, philosophy, science, and other fields, but the results were all greatly disappointing, and he still could not resolve the real and profound doubts from his childhood.

某天有位朋友送他一本南懷謹老師的「禪海蠡測」一書，本來洪師不在意的放在一旁，直到有天在休息時間把它拿起來翻閱，才發現這個似乎可以找到答案，於是透過友人介紹，開始跟隨著南懷謹老師學習，潛心投入修證之中。

One day, a friend gave him a book called "Chan Hai Li Ce" by Master Nan Huaijin. At first, Master Hong didn't pay much attention to it and put it aside. However, when he picked it up and started reading it during a break, he realized that it might contain the answers he was looking for. So, through a friend's introduction, he began to follow Master Nan Huaijin and devoted himself to studying and cultivating the Dharma.

南老對於洪師相當信任，洪師也常態性地幫忙南老講課、帶禪修。

Master Nan had great trust in Master Hong, who would often help Master Nan give lectures and lead meditation sessions.

民國73年前後，洪師就承南老師之命，在台北的十方禪林道場講法。

Around 1984, Master Hong followed Master Nan's instruction and began teaching Dharma at the Shifang Chanlin Temple in Taipei.

南老離開台灣以後，洪師風塵僕僕，往來於美國、台灣、香港之間，為傳揚佛法，在行醫之餘貢獻自己的心力。

After Master Nan left Taiwan, Master Hong traveled tirelessly between the United States, Taiwan, and Hong Kong to spread Buddhism, devoting his heart and energy to it while still practicing medicine.

到民國82年，雞足山之行朝晉迦葉尊者後，在南老的一聲令下，將賴以為業的診所結束掉，專志弘法。

By 1993, after a pilgrimage to Jizu Mountain to pay homage to the Venerable Kashyapa, Master Hong closed his medical clinic at Master Nan's command and devoted himself entirely to the propagation of the Dharma.

民國84年，在另一個機緣下，洪師在美國和「南開諾布」仁波切見了面。

In 1995, under another serendipitous circumstance, Master Hong met Namkhai Norbu Rinpoche in the United States.

仁波切見到洪師非常高興，立刻邀請洪師到仁波切在美國的道場，並且將大圓滿法傳給洪師，並在洪師離開的時候，仁波切把所有密法的法本都交給洪師帶回台灣。

Rinpoche was delighted to meet Master Hong and immediately invited him to his temple in the United States, where he transmitted the Great Perfection teachings to Master Hong. Before Master Hong left, Rinpoche gave him all the secret teachings' texts to bring back to Taiwan.

1997年3月，達賴喇嘛首度訪台。當天法王在高雄演講後，直奔中山大學演講，並且接受名譽學位。

In March 1997, the Dalai Lama visited Taiwan for the first time. After delivering a speech in Kaohsiung, he went straight to National Sun Yat-sen University to give another lecture and receive an honorary degree.

講演後，法王到校長室接受訪問，在這個時候，洪醫師也應邀在場。

After the lecture, His Holiness was interviewed in the president's office, where Dr. Hong was also present by invitation.

當洪醫師趨前向法王行禮時，法王居然低下了頭，用額頭頂著洪醫師的額頭，並且持著咒，握著洪醫師的手！

As Dr. Hong stepped forward to pay his respects to His Holiness, the Dalai Lama surprisingly lowered his head, touching Dr. Hong's forehead with his own, and held Dr. Hong's hand while reciting a mantra.

這個事情對法王而言，是很少見的舉動。法王身邊的侍者都非常驚訝！因為他們跟隨法王幾十年，除了法王跟其他的仁波切見面時之外，很少看到法王這樣的舉動。

This was a rare gesture for His Holiness. The attendants around him were astonished, as they had been following the Dalai Lama for decades and rarely saw him behave this way, except when meeting other Rinpoches.

洪師與原田禪師獨參了兩個小時，一見明星之一大事因緣出世，與原田禪師兩人互相印可。

Master Hong and Zen Master Harada had a two-hour private dialogue, and their meeting evoked the essence of seeing a star and attaining enlightenment, as well as the one great cause that set the Buddha to appear in this world. As a result, they mutually recognized (Soh: more precisely, had dharma transmission (formal confirmation of a student's awakening by his master) mutually from each other) each other.

洪師離開的時候，原田禪師目送洪師離開，一直到洪師走到山腳回頭看時，原田禪師仍站在半山腰上望著他。

When Master Hong left, Zen Master Harada saw him off, and even when Master Hong reached the foot of the mountain and looked back, Zen Master Harada was still standing on the hillside watching him.

From a talk in 1992:

修行为何不易上路——洪文亮医师演讲实录

壹、前言：

Why is it difficult to get started with spiritual practice - A lecture by Dr. Hong Wenliang

大家一起想想，为什么我们修佛那么多年，自己觉得不上路？原因在什么地方？

Let's all think together, why do we feel we haven't made progress after practicing Buddhism for so many years? What is the reason?

当然，这里有很多位是新参加的，有的是老道友。

Of course, there are many new participants here, and some are old friends in the path.

禅修方面，实际的都很熟练，我都知道。

I know that many of you are actually quite proficient in meditation.

但是，我们今天来共同来讨论这个题目。

However, today we are here to discuss this topic together.

虽然我们在修佛、听佛法，好像得益在什么地方？有什么法益，自己都不知道。

Although we practice Buddhism and listen to the Dharma, it seems we don't know where the benefits lie and what kind of Dharma benefits we have gained.

有的呢，修净土的，念佛号；念佛号又不同，有的念观世音菩萨，有的观阿弥陀佛, 有的光念‘南无妙法莲华经’(日语)，有的就念别的咒。

Some practice Pure Land Buddhism and recite Buddha's name; the recitation varies, some recite Avalokitesvara Bodhisattva, some Amitabha Buddha, some just recite "Namu Myoho Renge Kyo" (Japanese), and some recite other mantras.

那么修禅宗的，他说：我们是不念佛的，我们只管打坐，做禅定功夫。

Then there are those who practice Zen Buddhism, they say: we don't recite the Buddha's name, we just focus on sitting meditation and developing concentration.

那么修其他法门的呢？方法都不同。

What about those who practice other methods? The methods are all different.

宗派之间，大家都有争论。

There are debates among different sects.

有的讲得非常严格，好像是：‘你们修禅的，容易走火入魔，还是念佛稳当一点，比较安全。’

Some argue very strictly, saying: "Your Zen practice may lead to obsession and madness; reciting the Buddha's name is steadier and safer."

那么有修密宗的，他们说：“你们显教的，只会讲道理。实际上的修证功夫都没有，没有那个证量。”

Then there are those who practice Esoteric Buddhism, they say: "You exoteric practitioners can only talk about theories. In reality, you don't have the skills to practice and verify, nor do you have the realization."

所以，我们都只是“有”，都是“空”。这个“空”是什么意义？这个“空”，我们叫做“自性”。这个自性，你不能拿来讲“有”，也不能拿来讲“空”。所以，我们看到的东西，实际上是“空”；这个“空”，实际上又有它的一个法性存在。那个法性存在，我们叫做“自性”，又叫做“法性”。所以诸法不空，也不能说诸法空。

"So, we are all just 'existent,' and we are all 'empty.' What does this 'empty' mean? This 'empty' is what we call 'self-nature.' This self-nature cannot be used to talk about 'existence,' nor can it be used to talk about 'emptiness.' Thus, what we see is actually 'empty,' and this 'empty' has its own Dharma Nature. Therefore, all dharmas are not empty, and it cannot be said that all dharmas are empty.

怎么说呢？假如有证量的话，大家都要死，死了以后有投生。这中间，那一位有修佛法的人生前可以讲：“我在那个时候一定有把握。” 他说，看不到几个敢讲这种话。为什么呢？

How to put it? If there is a measure of accomplishment, everyone will die, and after death, there will be rebirth. In between, someone who has cultivated the Buddha Dharma can say before their life: "I am sure I have a grasp on this." It is said that there are not many who dare to say this. Why is that?

他说：“死的时候的情况，跟我们作梦的时候一样，很类似。”所以，假如你在作梦的时候，自己都不知道自己在作梦。在梦境，你当作梦的主人，但是不知道你是“作梦的”，姓洪的，名字叫.....。

He says: "The situation when we die is very similar to when we dream." Therefore, if you are dreaming, you don't even know you are dreaming. In the dream, you are the master of the dream, but you don't know that you are "dreaming," surnamed Hong, and named...

我这个人在作梦，这个念头一点都没有！没有办法分一点心，去知道“我自己在作梦”。甚至，这个梦境来了，很可怕的，你吓死了！都不晓得这个是虚妄的，是梦境，还是会很怕。

I am dreaming, and I don't have this thought at all! I can't spare a bit of attention to know "I am dreaming." Even when the dream comes, it's terrifying, and you are scared to death! You don't know if it's an illusion or a dream, and you are still afraid.

有功夫的人，可以把梦境转掉。这个梦境不好，我不喜欢看，我把梦境转掉。实际上禅定功夫做得很好的人，照佛的方法练，都应该可以做到。至少可以分心，分一点心出来“是我在睡觉”，那大部分呢？你在休息。

Someone with skill can change the dream. I don't like this dream, so I change it. In fact, people who have good meditation skills and practice according to the Buddha's methods should be able to do this. At least they can be mindful, sparing a bit of attention to know "I am sleeping," and for the most part? You are resting.

有这个本事，应该有这个能力。因为，你睡觉也是你的心，你都不知道。

If you have this ability, you should have this capacity. Because when you sleep, it's also your mind, but you don't even know it.

第二天醒过来，才知道醒了！那你修了很多佛法，听了很多阿弥陀佛、观世音菩萨，学了很多咒，甚至可以知道三十七道品、中观、唯识这些理论！

The next day when you wake up, you realize you're awake! You've practiced many Buddhist teachings, heard about Amitabha Buddha and Guan Yin Bodhisattva, learned many mantras, and even understood the 37 Practices, Middle Way, and Consciousness-only theories!

睡觉时，你都不知道姓什么，名叫什么！死的时候，跟睡觉的情况一样，你难道还记得阿弥陀佛？还知道观世音菩萨的六字大明咒是“唵嘛呢叭咪吽”？

When you sleep, you don't even know your surname or your name! When you die, it's the same as when you sleep; can you still remember Amitabha Buddha? Do you still know that the Six-Syllable Mantra of Guan Yin Bodhisattva is "Om Mani Padme Hum"?

吽都吽不起来！自己名字都忘了，你姓什么都不知道。

You can't even chant the mantra! You've forgotten your own name, and you don't even know your surname.

所以说，修行我们要考虑的是这样实际的问题。若只是说，我学佛了，跟师父念咒、念佛号、学打坐，去参加功德会、做义工。是没有错，是好的事情。

So, in our practice, we need to consider these practical issues. If you only say that you've learned Buddhism, recite mantras and Buddha's name with your master, learn meditation, attend merit gatherings, and do volunteer work, that's not wrong; it's a good thing.

那只不过是“有漏的”善举，不是完全非常有利的。

However, that's just "defiled" virtuous actions, not entirely very beneficial.

所以说，真正修佛，一定要考虑到你真正得的证量，光做形式上的礼拜、念佛，或者只是知道经典的解说，对你自己一点帮忙都没有，当然对别人也没有什么用。

So, when truly practicing Buddhism, you must consider the actual realization you achieve. Merely performing formal prostrations, reciting the Buddha's name, or just knowing the explanations of the scriptures won't help you at all, and of course, it won't be of much use to others either.

这个是非常实际的问题。

This is a very practical issue.

修行为何不易上路--洪文亮医师演讲实录 (2)

Why is it difficult to embark on the path of practice - A speech by Dr. Hong Wenliang (2)

贰、修行的三个谬思 那么，今天为什么要谈不上路？

Part II: Three Misconceptions in Practice. So, why are we discussing the difficulty of embarking on the path today?

这个不上路，实际上的意思就是：对你有没有发生真正的利益、法益。

The real meaning of "not embarking on the path" is whether or not it brings you genuine benefits and Dharma benefits.

西藏很有名的一位仁波切，叫做“DILGO”，顶果钦哲仁波切，去年刚圆寂的。

There was a very famous Rinpoche in Tibet called "Dilgo," Dilgo Khyentse Rinpoche, who passed away last year.

他分析说：很多人修佛法修得不好，本身的缺陷有三种。他用茶壸装水来比喻。他说：

He analyzed that many people do not practice Buddhism well due to three inherent flaws. He used the analogy of a teapot filled with water. He said:

第一种 是根本就把茶壸倒过来，让你不能装进去，很多人是这样子。

The first type is when people completely invert the teapot, making it impossible to pour water in; many people are like this.

第二种 茶壸里有一个洞，你怎么装，都从小洞里漏出去！听了一百次，忘了一百次。

The second type is when there is a hole in the teapot; no matter how you pour the water, it leaks out of the small hole! You hear it a hundred times and forget it a hundred times.

再多参加几次法会、禅修、念经、读经，通通大部分都忘掉了，从洞里漏出去了，这是茶壸有洞。

Even if you participate in more Dharma gatherings, meditation, chanting, and scripture reading, you forget most of it, and it all leaks out from the hole; this is the teapot with a hole.

第三种 很严重，这茶壸里头有毒！你放甘露也好，清净的水也好，茶壸里本身有毒啊！

The third type is very serious; the teapot itself is poisonous! Whether you put nectar or pure water in it, the teapot itself is toxic!

这个水变成毒水，喝了会毒死人！

This water turns into poison, and drinking it can kill!

这是说：你要接受、听受佛法以前，自己的想法、自己的概念、价值判断已经固定。

This means that before you accept and listen to the Buddha's teachings, your own thoughts, concepts, and value judgments are already fixed.

你有边见、有邪见，已经有很多见在自己心里。

You have one-sided views and deviant views, and there are already many views in your heart.

所以，你怎么听都断章取义！

So, no matter how you listen, you interpret things out of context!

本来佛是这样讲：“诸法也不属于空，不属于有，也不属于没有。”

Originally, the Buddha said, "All phenomena are not empty, not existent, and not non-existent."

耶！他对“有”跟“没有”真正的意义搞不懂，“啊！不是“有”不是“没有”，就是这个“中间”！”

Yeah! He didn't understand the true meaning of "existent" and "non-existent," "Ah! It's not 'existent,' it's not 'non-existent,' it's this 'middle'!"

不属于有，也不属于没有，那取一个“中间”的那个概念，当做他听懂了佛法。

Not belonging to existence, and not belonging to non-existence, he takes the concept of the "middle" as his understanding of the Buddha's teachings.

那其实是左、右、中间的一个，那个一个在那里？

In fact, where is the one that is left, right, and in the middle?

你不知道左，不知道右，中间在那里？

You don't know left, you don't know right, where is the middle?

他不知道。反正是“不属于空，不属于有”，我知道佛法的中心就是这个，不能谈有也不能谈没有，“嘿！我知道了。”

He doesn't know. Anyway, it's "not belonging to emptiness, not belonging to existence," I know the center of the Buddha's teachings is this, we cannot talk about existence or non-existence, "Hey! I got it."

这个是什么？

What is this?

他已经有“对有跟空，跟平常人接受这个东西的存在的有没有，在这个境界里，判断那个中间。”

He already has "the judgment of the middle in this realm, concerning existence and emptiness, and the existence or non-existence of things accepted by ordinary people."

他以为这个是Middle Way，中庸之道。

He thinks this is the Middle Way, the Doctrine of the Mean.

像这样的错误，是常常见到的例子。

Mistakes like this are often seen examples.

像这样的情况之下，他的边见、邪见加进来，把佛法扭曲了。

Under such circumstances, his one-sided views and deviant views are added, distorting the Buddha's teachings.

我们叫distorted。

We call this distorted.

这个扭曲，是非常严重的。

This distortion is very serious.

本来佛是这样讲，但是一扭曲，变成别的意思去了。

Originally, this is how the Buddha taught, but once distorted, it takes on a different meaning.

参、空性是什么？我们扭曲得最厉害的是什么？

What is emptiness? What is the most distorted aspect of it?

现在，我们讲扭曲这一方面。我们的误解、我们的边见。

Now, let's talk about this aspect of distortion - our misunderstandings and extreme views.

第一个，诸法；我们看的也好，听到的也好，可以摸到的，甚至闻到的、舌头尝到的这一切东西，或者你心里想的；我们说没有自性，没有它的本体。

First, all phenomena; whether we see, hear, touch, smell, taste, or think about them, we say they have no self-nature and no intrinsic essence.

看到、听到都是透过你的心，你的心怎么接受，就觉得那个东西是那个样子。我们没有深思的话，很容易忽略了。

Seeing and hearing are all through your mind, and how your mind perceives it determines how it appears. If we don't think deeply, it is easy to overlook this.

譬如这个白色，我看到的是白色，各位也都看做白的，觉得白的是它的特性，绝对不会改变！难道其他的动物，像马或是色盲的人，也看成白的？可能是绿的，或红的，都不一样。

For example, the color white, which I see as white and you all see as white, we think the characteristic of white will never change! But do other animals, like horses or colorblind people, also see it as white? Maybe they see it as green or red, which are different.

那一种颜色，是真的色相？

Which color is the true color?

是我们的眼睛长在脸部这个平面上，如果眼睛像鱼一样，长在侧面左右的话，它从水中跃起看富士山，跟我们看到的富士山，样子就不同了。

Our eyes are on the front of our face, but if they were on the sides like a fish's, the view of Mount Fuji when jumping out of the water would be different from what we see.

一样是富士山，它的形状又变掉了。

It is still Mount Fuji, but its shape has changed.

所以，所有看到、听到、摸到的，都没有它本身的自相。都是透过我们的心，去了解、去觉受，那个样子不是它真正的本性，因为本性没有。所以诸法没有自性。

Therefore, everything we see, hear, and touch has no inherent self-nature. It is all perceived and experienced through our minds, and that appearance is not its true nature, because there is no inherent nature. Thus, all phenomena have no self-nature.

甚至，你能够知道这个诸法都是没有自性，没有它的Self-nature，没有它本有的那个“不靠其他的条件而有的”这种特质。

Even when you come to understand that all phenomena have no self-nature, no intrinsic essence, and lack the characteristic of existing independently of other conditions,

能知道是透过我们的心，但是不知道这个心，本身也是没有自性！心有没有形状？有没有色相？有没有大小？有没有轻重？有没有在身体的那一个部位？在胸腔吗？在头脑里？找来找去找不到！

you may know this through our mind, but not realize that the mind itself also has no self-nature! Does the mind have a shape? Does it have a color? Does it have a size? Does it have weight? Is it located in a specific part of the body? Is it in the chest cavity? Is it in the brain? We search and search but cannot find it!

你的心从那里来？从过去那一个时候开始有？将来继续到什么时候？找来找去，找不出来。

Where does your mind come from? When did it begin in the past? When will it continue into the future? We search and search, but cannot find the answer.

透过心的这些影像没有自性，我们很容易了解。但是心本身，它也是摸不着、找不到。

The images projected through the mind have no self-nature, which is easy for us to understand. However, the mind itself is also intangible and unfindable.

我们把这个性质，叫做“心的本有的特性”。什么特性？空！把这个叫做空。

We call this nature the "inherent characteristic of the mind." What characteristic? Emptiness! We call this emptiness.

所以，这个空，其实是心它有无限无量的可能，会经验各种事相。包括影像，包括觉受。

So, this emptiness actually means the mind has infinite potential and can experience various phenomena, including images and perceptions.

我们或者是生，或者是死，轮回也好，成佛涅槃也好，那都是经验！都是依众生的心，经验到的境界。轮回、涅槃都是心的Experience。

Whether it is birth, death, reincarnation, or attaining Buddhahood and Nirvana, they are all experiences! All are experienced by sentient beings' minds. Reincarnation and Nirvana are experiences of the mind.

但是，你能够经验这个样子，不能经验那个样子，是什么原因？我们照我们的善业、恶业，业的结果，对不对？

But why can you experience one thing and not another? It is based on our good and bad karma, the result of our actions, right?

但是，心的本身有这个无限，limitless，可以经验各种各样、无数的、没有限制的经验，是它的特性！因为它能够经验各种各样、你都想不到的，无限的，这一种能力，所以它本身没有固定的那个性质。

However, the mind itself has this infinite, limitless potential to experience a variety of countless, unrestricted experiences, which is its characteristic! Because it can experience all kinds of unimaginable, infinite possibilities, it has no fixed nature.

如果它是圆的，它不能经验到方的；

If it is round, it cannot experience squareness;

如果是它是红的，它就不知道白的；

If it is red, it does not know white;

如果它是重的话，它就不晓得轻的；

If it is heavy, it does not know lightness;

它如果是在这儿的话，别的地方，就没有你的心的作用！

If it is here, then in other places, there is no effect of your mind!

Location、Size、Shape、Color，这些东西，甚至味道，你都没有办法用一个形容词，来describe，描写它的characteristics，特征。

Location, Size, Shape, Color, even taste, you cannot use a single adjective to describe or depict its characteristics, features.

你没有办法拿一个东西，或一个形容词描述它。它有这个特性，把这个特性叫做空。

You cannot describe it with an object or an adjective. It has this characteristic, and this characteristic is called emptiness.

所以，空不是什么都没有，反过来可以讲：空什么都有。

So, emptiness is not nothingness; on the contrary, it can be said that emptiness contains everything.

因为什么经验，它都可以经验得到。所以空，我们讲什么都没有，其实应该翻译成：什么都有可能。什么都可能经验，有这个特性，所以我们把这个叫做空～心的它的原来的本性。它本来是这个样子。

Because it can experience anything, we say that emptiness is not nothingness, but rather, everything is possible. Anything can be experienced, and it has this characteristic, so we call this emptiness – the original nature of the mind. It is originally like this.

好，这个自性本空，它没有自性，没有一个东西可以限制它，描述它，或指定它。

Good, this self-nature is originally empty, it has no self-nature, and there is nothing that can limit, describe, or specify it.

但是，它能够显出各种各样的经验，让你尝受到，自己尝受、自己经验自己。这个不是我们二元世界的情况。处在轮回的众生，没有办法了解Mind，这个心。

However, it can manifest all kinds of experiences, allowing you to taste them, to taste and experience them for yourself. This is not the situation in our dualistic world. Sentient beings in samsara cannot understand the Mind, this mind.

请大家千万不要误会，以为我们看到这个茶杯，看东西，知道这个是手表，看到这一位是林教授，那一位是一个 lady，以为这个是我的心。错了！佛讲的心，不是这一种心！我们时常把这作用；因为有对象，你看到、你听到、你摸到，才知道的这个作用；我们把它当作心。

Please don't misunderstand, thinking that when we see a teacup, an object, know that this is a watch, see that this person is Professor Lin, and that person is a lady, we assume this is our mind. Wrong! The mind that the Buddha talks about is not this kind of mind! We often take this function as the mind because there are objects that you see, hear, and touch, only then do you know this function; we take it as the mind.

但，佛说：这个心不对哦！千万要知道这个，头一个要知道这个！这个叫做有一个缘在对象，我去攀缘：用耳朵去攀缘声音，用眼睛攀缘颜色，对不对？用鼻子去攀缘香味，用舌头呢？去尝尝、攀缘那个味道，用心去攀缘、记到你想的那个内容。都是攀缘心！攀缘心，不是这里讲的心！

However, the Buddha said: This mind is not right! We must know this, first and foremost! This is called having a dependent object, and I go to cling to it: using ears to cling to sounds, using eyes to cling to colors, right? Using the nose to cling to fragrances, and the tongue? To taste, cling to that flavor, use the mind to cling to and remember the content you think of. These are all clinging minds! The clinging mind is not the mind talked about here!

这里讲的心的内容，它本性是空的，不是指这个攀缘心。所以，这个我们本有的真正的心，我们忘掉了。把不是你的真正的心，当做是自己的心。

The content of the mind discussed here is empty in nature, not referring to this clinging mind. Therefore, we have forgotten our true, inherent mind. We take what is not our true mind as our own mind.

他比方说：一个孩子，很小的时候给人换掉了，爸爸妈妈不知道。

He gave an example: A child was switched with another when they were very young, and the parents did not know.

养大了，一直以为这个孩子是自己亲生的孩子。

As the child grew up, the parents always believed that this child was their own.

你亲生的儿子，给隔壁的抱过去、掉换了，他不知道，永远认为这个是自己亲生的儿子。

Your own biological child was taken next door and switched, but you didn't know and always thought that child was your own.

我们把攀缘的这个心，当做自己的心。

We take this clinging mind as our own mind.

所以看啦、听啦，听到不高兴，就生气。

So when we see and hear, we get angry when we hear something unpleasant.

看到好漂亮的，就很喜欢～以攀缘心当做自己！

When we see something beautiful, we like it very much - taking this clinging mind as our own!

把自己的这一种不是你真正的心，当做自己。

Taking this kind of not-your-true-mind as your own.

结果，这些攀缘心引出来的很多的感想、情绪：喜欢、不喜欢，讨厌、恨、嫉妒、不高兴，这个是攀缘心带出来的。

As a result, many thoughts and emotions are brought out by this clinging mind: likes, dislikes, hatred, jealousy, unhappiness, these are brought out by the clinging mind.

这个是Emotion，情绪都是这些带出来的。

These are emotions, brought out by these thoughts.

这个情绪越来越大，像雪球一样，变成我们的习性，我们的个性。

These emotions grow bigger and bigger, like a snowball, becoming our habits and our personality.

都给这个攀缘心骗去了！为什么骗去呢？Distortion，边见，有毒呀! 茶壸里头有毒！佛讲的这个心，我们又听错了！

All are deceived by this clinging mind! Why are we deceived? Distortion, wrong view, it's poisonous! There's poison in the teapot! We have misunderstood the mind that Buddha talked about!

修行为何不易上路--洪文亮医师演讲实录 (3) 肆、无明的根由

Why is it not easy to start practicing - Lecture by Dr. Hong Wenliang (3) IV. The root cause of ignorance

所以，最根本的无明是什么？就是真正你的心，mind 它的真正的空性，那个空性，你抓不到。

So, what is the most fundamental ignorance? It is your true mind, the genuine emptiness of the mind, that emptiness, which you cannot grasp.

没有智慧看清楚你自己的心的真正的本性，禅宗所讲的“本地风光”。

Without wisdom to clearly see the true nature of your own mind, the "original scenery" as mentioned in Zen Buddhism.

这个本地风光看错了，把它当做我。

You misunderstood this original scenery and took it as yourself.

因为你这个空性、你自己本性、 本心，心的本地风光是空性的，这个空性，你误认、看错了！

Because this emptiness, your own nature, the essence of the mind, the original scenery of the mind is empty, you misunderstood and misperceived this emptiness!

把本地风光的那个境界、那个东西，你抓为是“我”，这个是“我见”的由来。

You took the state and thing of the original scenery as "I", which is the origin of "self-view".

那就开始有我了，是不是？本来是空无自性的，有很多Limitless Characteristics，没有限制可以描逑它。

So, the self begins to emerge, right? Originally, it was empty without inherent nature, with many limitless characteristics and no restrictions to describe it.

你自己真正的心的空性，没有智慧去认到它，然后把这个空性呀，Essential Empty、本来就空无自性的这个，把这个扭曲成“是我”，就有“我”的概念出现了。

Your own mind's true emptiness, without the wisdom to recognize it, and then this emptiness, the Essential Empty, which is originally empty without inherent nature, is distorted into "me", and the concept of "I" appears.

因为这是根本无明出现的 Mechanism，这是很细、很细，我特地用讲、讲出来的。

Because this is the mechanism of the appearance of fundamental ignorance, it is very subtle, and I purposely explain it in detail.

其实，知道这个理之后，你要真正透过你的亲证，direct real，直接的体验，一定要透过禅定。

In fact, after knowing this principle, you must truly penetrate it through your own realization, direct real, direct experience, and it must be achieved through meditation.

所以，我们常常读经典，或听师父讲逻辑的推论，我们认为有道理，却没有力量？因为什么？你只懂得这个Knowledge，知识。

So, we often read classics or listen to our teacher's logical reasoning, and we think it makes sense, but there's no power in it. Why? Because you only understand this knowledge.

‘啊！原来我们真正的心，不属于攀缘的那一种真正的心，它有非常殊胜的、没有办法描逑它的这个可能’～何其自性本自具足～六祖讲的，在他开悟的时候。它本自具有这么多的能力，能够觉知明觉。但是它不属于那一个，所以把这个叫“空”。这个东西你认不到，就把这个当做是自己的“我”，这个是我。所以五蕴，色、受、想、行、识合起来的一个合相，我们认为这个合相，就是我！笼统、模模糊糊的！就是根本无明一动，就把那个空性、真的空性认不到，错认为“我”。这是我们茶壸里头有毒！

"Ah! It turns out that our true heart does not belong to the clinging kind of heart. It has a very extraordinary potential that cannot be described." This is what the Sixth Patriarch said when he became enlightened. It inherently has so many abilities and can achieve clear awareness. But it doesn't belong to that one, so it is called "emptiness." If you can't recognize this, you regard it as your "self," and it is me. So the five aggregates, form, feeling, perception, formation, and consciousness come together to form a combined appearance, which we think is me! Vague and unclear! It is due to the fundamental ignorance that we fail to recognize the true emptiness and mistakenly take it as "self." This is the poison in our teapot!

那么，既然有我的话，那问题来了。因为有我，“你”就出来了。不是我就是对方，是你！有了你呢，再另外第三个“他”，更多的众生来了。有我的话，从我这里看对象，我跟所对的出来了，二元的妄想境界出现了。二元就是有“能”跟“所”，“我”看到这“一只表”，“我”摸到这一个“杯子”，没有我的话，谁去摸这个呢？因为你时时抱着这个身心，这个从小长大到现在，我做什么，我是男的、女的、姓什么，我做什么工作， 我是教书的，我是行医的，我是...，这个“我”一直加强。那么，有了我之后，当然有对方，“我”跟“所对的”，能、所就成立了。我们叫做“二元”，Dualistic，就是二元的概念世界呈现了。

So, since there is "me," the question arises. Because of me, "you" appear. If it's not me, it's the other party, it's you! With you, then there's the third one, "him," and even more sentient beings. When there is me, from my perspective, I see the object, and the dualistic illusion appears. Duality means there is "capacity" (subject) and "objects"; "I" see this "watch," "I" touch this "cup." Without me, who would touch it? Because you always hold onto this body and mind, growing up from childhood to now, what I do, whether I am male or female, what my surname is, what job I do, whether I am a teacher, a doctor, etc., this "me" keeps getting stronger. So, after me, there must be the other party, "me" and "what I am facing," capacity (subject) and objects are established. We call it "dualism," Dualistic, the concept of a dualistic world is presented.

二元的概念呈现，开始有什么？保护我，不能让你占便宜！你说什么我就不高兴，你说我怎么样我就高兴。贪嗔痴慢疑五种情绪，五种真正的烦恼大病，就开始有了。

What does the appearance of the dualistic concept entail? Protecting myself, not allowing you to take advantage! If you say something, I am unhappy; if you say something about me, I am happy. The five emotions of greed, anger, ignorance, arrogance, and doubt, the five true afflictions and major illnesses, begin to emerge.

没有你我之分的话；你说什么让我高兴的话，我会很快乐吗？你讲一句毁谤我的话，Blame me 就很不高兴；这种情绪会来吗？因为有你我的关系，当然就有这个情绪发生。

If there is no distinction between you and me, would I be happy if you say something that makes me happy? If you say something slanderous about me, blame me, and I become unhappy, would these emotions arise? Because there is a relationship between you and me, of course, these emotions will occur.

好了！碰到很多境界，有的时候生气、有的时候高兴，贪嗔痴慢疑一直滚，变成习惯，就变成你的习性。容易发脾气的人，碰到这个机会就愈容易动怒，有的人碰到这个境界就会贪着、想多要一点。这是因为情绪，这五大病的关系。有的这种病患的重一点，那一种病患的轻一点，它慢慢、慢慢变成你的习性，“本性难改”，变成你的“本性”。

Alright! Encountering various situations, sometimes angry, sometimes happy, greed, anger, ignorance, arrogance, and doubt keep rolling, becoming habits and then your nature. People who are prone to anger become more easily angered when encountering such opportunities, and some people become greedy and want more when facing such situations. This is due to emotions and the relationship of these five major afflictions. Some afflictions are heavier, and some are lighter; they gradually, slowly become your habits, "It is difficult to change one's nature," becoming your "nature."

那么，因为有这一种习性带出来，你在日常生活里待人处事，就很多时候Unskillful，非常不聪明。每一个众生，包括很小的昆虫，都想要追求幸福，不要痛苦，都要快乐；不要生病，不要太热，不要太痛；追求幸福，因为已经有了“我执”，有一个“我相”。大家都要追求幸福，Happiness！

So, because of this kind of habit, when you deal with people and things in your daily life, you are often unskillful and not very smart. Every sentient being, including tiny insects, wants to pursue happiness, not pain; they want to be happy, not sick, not too hot, not too painful; they pursue happiness because they already have "self-grasping" and a "self-view." Everyone wants to pursue happiness, Happiness!

但是，我们一般众生所追求的幸福，为什么不如意呢？就错在这个 Distortion，这个边见。

However, why is the happiness pursued by ordinary sentient beings unsatisfactory? The mistake lies in this distortion, this extreme view.

以我“自私的”立埸去追求，永远不能满足你，而且可以带来更多的 Suffering 痛苦！

Pursuing happiness from a "selfish" standpoint will never satisfy you and can bring even more suffering and pain!

你能够知道这一切，生起真正的慈悲心，原谅别人，这一种真正的慈悲生起的话，反而会带给我们很多的幸福，但我们不知道。

If you can understand this and generate genuine compassion, forgiving others, this genuine compassion will bring us much happiness, but we do not know it.

这是我们的大妄想：看到眼前对我有利，就是好像可以给我带来幸福。结果呢？背道而驰、缘木求鱼。

This is our great delusion: thinking that what is immediately beneficial to us can bring us happiness. But what is the result? It goes against our goals and we seek fish from a tree.

真正可以带给你幸福快乐的，是能够生起真正 Non-Conceptualize，不属于概念的慈悲。

What can truly bring you happiness and joy is the ability to generate genuine non-conceptualized compassion, which is not bound by concepts.

概念化’的慈悲，有所求的慈悲

Conceptualized compassion, compassion with expectations

我们很多时候，好像自己做了很多慈悲的事。但是这个慈悲，如果我们加以反省的话，很多都是因为对慈悲有一个自己的概念，“这样、这样就是慈悲”，我们叫做‘概念化’的慈悲，Conceptualize Compassion。

Many times, it seems that we have done many compassionate things. But this compassion, if we reflect on it, is often because we have our own concept of compassion, "this way, this way is compassion," we call it 'conceptualized' compassion, Conceptualize Compassion.

为什么Conceptualize？这个字，用的太哲学了。应该说：“是我给你慈悲哦！”

Why "Conceptualize"? This word is too philosophical. It should be said, "It's me showing you compassion!"

‘我看你可怜，我慈悲，给你这些东西。’‘我布施给你’‘我安慰你’。这个里头有没有我？有。有没有对方？有呀！

"I see you are pitiful, so I have compassion and give you these things." "I give alms to you." "I comfort you." Is there a "me" in this? Yes. Is there an "other"? Yes!

‘我看你可怜嘛！’，‘我看你笨笨的，所以我指导你。’，‘我看你没有钱。’，‘我看你冷了，我多件衣服给你。’‘我送给你一点钱。’，都有“我在给你”做些什么好事，都是概念里头的慈悲！

"I see you are pitiful!", "I see you are a bit slow, so I guide you.", "I see you have no money.", "I see you are cold, so I give you more clothes.", "I give you some money." All of these are "I am giving you" and doing something good, all are the conceptualized compassion!

因为，你有我执，有我相、人相，还有这慈悲的行为的众生相。金刚经里所讲的我相、人相、众生相就是这个。所以，这样的话，就不是真正做到了菩萨的慈悲。

Because you have the attachment to self, the notion of self and others, and the notion of sentient beings in this compassionate behavior. The Diamond Sutra talks about the notion of self, others, and sentient beings. Therefore, in this way, it is not truly achieving the compassion of a bodhisattva.

当然，这些是好事。但是，它的功德利益，对你将来转生，将来投胎，到六道的那一道，并没有决定性的力量。

Of course, these are good deeds. However, their merit and benefit do not have the decisive power for your future rebirth and reincarnation in the six realms.

谈到六道轮回；有的时候，我看电视上赌轮盘觉得很有趣。玩轮盘的时候，那个球一直滚、掉到那里，得到彩金五万块或二万块，好高兴，对不对？

Speaking of the six realms of samsara; sometimes, I find it interesting to watch roulette on TV. When playing roulette, the ball keeps rolling, and wherever it lands, you win a prize of fifty thousand or twenty thousand, which is very exciting, right?

我们六道轮回时，推动那个球的力量，在于我们自己的业力，在天道、恶鬼道、地狱道、畜牲道、人道，或阿修罗道六个地方滚、滚、滚，掉那里，就一定要到那里去投胎。

When we are in the cycle of the six realms, the force that drives the ball comes from our own karma. It rolls in the realms of heaven, ghosts, hell, animals, humans, or asuras, and wherever it falls, we must be reborn there.

你到了再生投胎，一决定你要投胎的时候，那个时候你的意志根本不能自主！

When you reach the moment of rebirth, at the time when it is decided where you will be reborn, your will cannot be autonomous!

我们清醒的时候，知道我们要做什么。到了死掉的时候，我想要喝茶，这一种攀缘、很粗的心的作用，都起不了作用！这个力量都没有！

When we are awake, we know what we want to do. But when we die, even the simple desire to drink tea, the clinging and coarse mental activities, do not work! We don't have that power!

就像梦里头做梦的身体一样，你不能自主。没有禅定功夫，没有真正修佛法的人，光是念经打坐，那都是做着玩的。实际上没有变成你真正的力量的人，到时候一点功效都没有。

It's like the body in a dream, you cannot control it. Without meditation skills, without truly practicing Buddhism, just chanting and sitting is just playing around. In reality, for those who haven't transformed into their true power, there will be no effect when the time comes.

那个时候，都像轮盘的球一样，滚到那里，就到那里。你没有办法说：我到人道来再求菩提道，或者呢？我以人的身体化现出来，帮忙很多众生。你没有办法。

At that time, it's like the ball in roulette, wherever it rolls, it goes. You have no way of saying: I will go to the human realm to seek the bodhi path, or I will manifest in a human body to help many sentient beings. You have no way.

所以，这个边见：茶壸里头有毒，或茶壸里头有东西，你倒进去的水，都变成不是纯净的水，这是很要命的一件事。

So, this view is very dangerous: if there is poison or something in the teapot, the water you pour in will no longer be pure.

但是我们一般，尤其是对自己的边见、邪见最不清楚。

But in general, we are especially unclear about our own extreme views and wrong views.

别人的一点不对，或怎么样，“哎呀！你这个是无神论。”“哎呀！你这个是有神论。”非常清楚。

When others are slightly wrong or whatever, we say, "Oh! You're an atheist." "Oh! You're a theist." It's very clear to us.

但对自己的见，就像自己的眼睛看不见自己的眼睛一样，非常不容易知道自己的见。

But for our own views, it's like our eyes cannot see our own eyes; it's very difficult to know our own views.

所以南怀瑾先生经常说，叫人家掉烦恼，烦恼少一点很容易，叫他不要执着他的见呀，难得要死！

Therefore, Mr. Nan Huaijin often said that it is easy to ask others to let go of their afflictions and have fewer afflictions, but asking them not to cling to their views is extremely difficult!

你再讲，他要杀你一刀，你不能再说，说了“你懂什么！我们的教是这样的。”。

If you continue to talk, they would want to kill you, and you can't say anymore. If you say something, they would reply, "What do you know! Our teachings are like this."

R好像刚刚讲的，茶壸倒过来不能装水，有的时候，是因为他的见的关系。

As R just mentioned, an upside-down teapot cannot hold water. Sometimes, it is because of their views.

因为我是信耶稣的，你再讲！听一句，头一句话他就不高兴了，他就掉头走了，不听了，根本不听！

Because I believe in Jesus, you continue to talk! When they hear a sentence, they become unhappy with the first sentence, turn around, and walk away without listening at all!

所以这个茶壸有这些缺陷。尤其是，我今天特别向各位报告的是，对‘我’怎么觉得，我们时常觉得“是我”，这个我见很难除掉。

So this teapot has these defects. In particular, what I want to report to you today is that it's difficult to get rid of the view of "I" that we often feel.

我们试试看，在睡觉的时候，你是不是还有我见呢？还有我的存在，我在睡觉的这个念头？有啊！

Let's try to see, during sleep, do you still have the view of "I"? Is there still my existence, the thought of me sleeping? Yes!

做梦的时候，也是觉得我在做梦，非常难除掉！

When dreaming, it also feels like I'm dreaming, which is very hard to eliminate!

有的人跟我讲，洪医师，你讲这个外界的事物、事相，都是没有自性的，其实都是心的投影。透过你的心，用眼睛照到相，或者用耳朵听到声音，或者鼻子闻到味道、舌头尝到甜的、苦的、辣的，那个东西要透过你的心，你才觉察到。没有透过心，这个境界对你毫无意义。

Some people tell me, Dr. Hong, what you said about external objects and phenomena is that they have no inherent nature, and are actually projections of the mind. Through your mind, with your eyes seeing forms, or your ears hearing sounds, or your nose smelling scents, or your tongue tasting sweetness, bitterness, or spiciness, these things have to pass through your mind for you to perceive them. Without passing through the mind, this realm has no meaning to you.

他举一个例子，他问我：比方这个杯子在这里，你说这个杯子它本来没有，没有自性、毫无自性。但是你知道这个是茶杯，是因为你眼睛看到、用手摸到呀！ 或者甚至你打开盖子来喝喝，才晓得这是一杯茶。这个觉受，我承认“它”没有自性。

He gave an example and asked me: For instance, this cup is here, and you say it originally didn't exist, has no inherent nature, and no essence at all. But you know this is a teacup because your eyes see it, and your hands touch it! Or even when you open the lid to drink, you find out it's a cup of tea. This perception, I admit, has no inherent nature. 

你的舌头什么样子，它就觉得什么味道；敲一敲，你的耳朵听到什高音低音，长音短音，知道它敲起来的声音；你的手接触到，那个触觉怎么样，透过你的心才有！

Whatever your tongue is like, it will taste accordingly; when you knock, your ears hear high and low pitches, long and short sounds, knowing the sound it makes when knocked; when your hands touch, how the touch feels, it is only through your heart that you have it!

那个觉受，是透过你的心，我承认它是毫无自性。但是，当你死掉了，别的人，侯教授来这里看，这个茶杯还依然在嘛！我死掉了，这个茶杯还在这里呀！跟你的心识没有关系嘛！它本来就在，你说：这个是毫无自性、本来没有。你在说假话呀！

This perception is through your heart, and I admit that it has no inherent nature. However, when you die, other people, like Professor Hou, come here and see that the teacup is still here! When I die, the teacup is still here! It has nothing to do with your consciousness! It was there in the first place, and you say it has no inherent nature and originally did not exist. You are lying!

这个人很聪明，能够这样反驳，是相当深入的思惟。但是，他的错误在那里？很多念唯识的还错在这里：他以为他有一个心能够观察，他有他的 Mind，他有他本身的心能够知道：‘这个东西，虽然我没有了，但这个东西依然在这里，这个茶杯没有破坏掉’，这是很重要的一点。

This person is very smart, able to refute like this, it's quite deep thinking. But where is his mistake? Many who think of consciousness-only make the same mistake: they think they have a mind that can observe, they have their Mind, they have their own heart that can know, 'This thing, even though I am gone, still remains here, the teacup has not been destroyed', this is an important point. 

你走了，你不在了，但你讲：这个存在，是因为你的关系这个存在，它本身没有。是‘你’的心的影像。那你走掉、你不在了，怎么侯教授还看到这个杯子呢？那这杯子，是跟我存在不存在，毫不相干的存在嘛！Independently Existence，独立的存在嘛！你还讲什么“这个心的影像”！他的错在那里？哈！

You left, you are gone, but you said: this existence is because of your relationship with this existence, it has no existence on its own. It is the image of 'your' mind. When you are gone and not here, how can Professor Hou still see this cup? This cup exists independently, whether I exist or not! Independently Existence, independent existence! What are you talking about "the image of this mind"! Where is his mistake? Ha!

又把自己心的作用抓得紧紧的，“我的心的作用”，他的心的作用还在！佛讲的这个心，不是‘你有你的心，他有他的心’！衪跟本告诉我们：这个‘我们以为的那个心’，你把那个攀缘心当做心，就错掉了！衪指的心，就是‘所有一切时间、空间的时空里头所显现的，都是那个 Mind 的 Manifestation’。这一点透不过去。所有桌子也好，天体～地球、太阳、星星，空间、时间的流动，通通是真心、佛心的一种显现。这个是理，是唯识中观的理。但是，这个理没有透过禅修(Through Meditation)，最重要的是要禅修，没有禅修呀！这一点就透不过去！这个不是你亲证到的。

Furthermore, grasping tightly to the function of one's own mind, "the function of my mind," his mind's function still exists! The mind that Buddha talks about is not 'you have your mind, he has his mind'! He fundamentally tells us: this 'mind that we think of,' if you take the clinging mind as the mind, you are mistaken! The mind he points to is 'everything manifested in all time and space is the Manifestation of that Mind.' This point cannot be penetrated. All tables, celestial bodies, earth, sun, stars, the flow of space and time, everything is a manifestation of the true mind, the Buddha-mind. This is the principle of consciousness-only or Middle Way (Madhyamaka). However, this principle has not been penetrated through meditation (Through Meditation). The most important thing is to meditate, without meditation! This point cannot be penetrated! This is not something you have personally realized.

你听别人讲了好几次：夏威夷多好玩、多好玩！

You've heard others say many times: Hawaii is so much fun, so much fun!

你没有亲自到那地方，好玩是人家说的啦！

You haven't been there yourself, the fun is what others say!

旅行的指导书讲的啦！或者是那个照片上看的啦！

It's in the travel guides! Or maybe you saw it in the photos!

你真的亲自到了那个地方，你才能说：Oh！ Howaii，Wonderful！

Only when you really go there yourself can you say: Oh! Hawaii, Wonderful!

所以，我们这个前面的很多见，像我分析的这个Mind，为什么会有那一种错误、对于这个空性这么大的错误认知？

So, why do we have so many misconceptions, like the one I analyzed about the Mind, which led to such a big misunderstanding about emptiness?

禅修的重要就在这里！

The importance of meditation lies here!

那是因为：你没有好好的去做禅修！

It's because you haven't been doing meditation properly!

禅修的重要就在这里！跟我们做学问有一点不同。

The importance of meditation lies here! It's a little different from studying.

这个禅修，毕竟你真的要上座，真的要！

This meditation, after all, you really need to sit down and do it!

坐在椅子上也可以，念佛就念佛、念佛号就念佛号、观想观自在菩萨、或者观想准提佛母，一定得坐，不坐，没有办法证入这个境界！

You can sit on a chair, recite the Buddha's name, visualize Avalokiteshvara Bodhisattva, or visualize Cundi Bodhisattva. You must sit, otherwise, you cannot enter this realm!

没有办法你的妄想心都使它休息、停掉！

You can't make your deluded mind rest or stop!

真正的心显现的那个境界，你不可能达到。

You cannot reach the realm where the true mind manifests.

这是喜欢用头脑、用概念、用自己的聪明才智去做学问的，像我这样，过去的习惯这样带来的人，最大的一个缺点(Short Coming)！

This is the biggest shortcoming for people like me, who like to use their brains, concepts, and their own intelligence to study, and have brought this habit from the past!

很不容易去想到这一点！

It's not easy to think of this point!

除非你真正放下去做，这个经典、理论，都只是让我们多一层知识，Knowledge，而已！

Unless you truly let go and practice, these scriptures and theories will only give us an extra layer of knowledge, nothing more!

修行为何不易上路--洪文亮医师演讲实录 (4)

Why It's Not Easy to Start Practicing - A Lecture by Dr. Hong Wenliang (Part 4)

伍、叁种学佛的染污，使修行不易上路

Five, three types of stains in learning Buddhism make it difficult to start practicing

使修行不易上路的几种心态 除了这个以外，顶果钦哲仁波切他讲这个是本身的缺陷，叁个缺陷，是不是？

Besides this, Dzogchen Rinpoche talks about three inherent flaws that make it difficult to start practicing, right?

茶壸倒过来啦、有洞、有毒啦！

An upside-down teapot, a teapot with a hole, and a poisoned teapot!

他现在提，有叁种染污，Pollution ，或者是Stain，污点。

Now he mentions three types of stains, pollution, or blemishes.

几个染污，使我们修法很不容易上路。

These stains make it difficult for us to start practicing.

第一个是骄傲，Pride，就是傲慢。

The first one is pride, which is arrogance.

「贪瞋痴慢疑」的第四个大毛病，傲慢。

The fourth major problem of "greed, anger, ignorance, arrogance, and doubt" is arrogance.

他说：傲慢是对师父或对你的老师、或者你的上师，觉得他的做人不行嘛！

He says: arrogance is when you think your master, teacher, or guru is not good at being a person!

他有的时候发脾气嘛！他有的时候，对某一个东西也非常贪着嘛！

Sometimes they lose their temper! Sometimes, they are very greedy for certain things!

他的法，讲来讲去，都是诸行无常啦、诸法无我啊！

Their teachings, after all, are about the impermanence of all phenomena and the non-self nature of all things!

这些书上都有呀，那有什么稀奇！我看了都知道！

These are all in the books, what's so special about them? I know it all just by reading!

对他的法、对他的为人，都觉得是没什么！

You think there's nothing special about their teachings or their character!

那个不是你的傲慢心来的吗？Pride。

Isn't that coming from your arrogant heart? Pride.

有了这么一点染污，你修法呢？绝对不上路！尤其是对你的师父、对你的上师，有这一种傲慢心的话，绝对不成。这是顶果钦哲仁波切谈到的第一个染污，傲慢。他把这个傲慢，摆在第一个！

With such a bit of defilement, how can you practice? Absolutely not on the right track! Especially if you have this arrogant attitude towards your master and your guru, it will absolutely not work. This is the first defilement that Dingu Qinchai Rinpoche talked about, arrogance. He puts this arrogance first!

释迦牟尼佛在初期塬始的阿含经裡，他讲过一句话，他讲：『能离我慢，顺得涅槃。』我时常记到这一句。因为我求学的过程太顺利了，就觉得这不难嘛！念书不难嘛！这个害我养成了傲慢的心态，变成我最大的缺点！现在，当然还是有习气、还有很多，很不容易掉。这是害我不能成佛，障碍我的道的最主要的一个塬因，Pride。『能离我慢，顺得涅槃。』，顺就是自然的意思，很自然的就得到涅槃。能离我慢，很自然你不要用功、不要用力，自然你能得到涅槃！不得了呀！他只讲一个法门哪！只要你能够离开我慢，自然水到渠成，得到没有烦恼的境界。

In the early Agama Sutra of Sakyamuni Buddha, he said a sentence, "If you can leave arrogance [Soh: literally it should be called 'the conceit of I Am'] behind, you will naturally attain Nirvana." I often remember this sentence. Because my learning process was so smooth, I thought it wasn't difficult! Studying isn't hard! This made me develop an arrogant mentality, which became my biggest weakness! Now, of course, there are still habits and many things that are not easy to get rid of. This is the main reason that hinders me from becoming a Buddha and my path - Pride. "If you can leave arrogance behind, you will naturally attain Nirvana." Naturally means that it comes easily, and you can easily attain Nirvana. If you can leave arrogance behind, you don't have to work hard or exert effort, and you can naturally attain Nirvana! It's incredible! He only talked about one method! As long as you can get rid of arrogance, everything will naturally fall into place, and you will achieve a state without afflictions.

因为，我慢是从那裡来呢？从我执来的嘛！没有我相，怎么有我慢呢？因为你强调是我能干，你们都不会！我的Knowledge、我的学问，我的漂亮、美丽，我的什么‧‧，什么都是我的、我的、我的。

Because where does pride come from? It comes from self-attachment! Without a sense of self, how can there be pride? You emphasize that I am capable, and others are not! My knowledge, my learning, my beauty, my everything - all are mine, mine, mine.

所以，刚刚讲把真正诸法的空性，你没有办法、不能真正有智慧的可以认到：诸法，所有，包括时空的一切，那是无自性的这个空慧。你没有智慧能够亲証到，这个时候，你马上引起Confusion，那个Confusion就认为是「我」！

Thus, just now when talking about the true emptiness of all phenomena, you cannot truly possess the wisdom to realize that all phenomena, everything, including space and time, are the emptiness of selflessness. You don't have the wisdom to personally attest to it. At this moment, you immediately cause confusion, and that confusion is considered the "self"!

宗萨仁波切把这个叫做 Shock，你被无明 Shock 掉了，休克掉了！所以，当下就觉得是我。那『我』的概念是从Shock，Being Shocked！被震坏了，震撼掉了！这个结果，就是『有我』。那是Because you want of wisdom，没有智慧的结果，你就在一瞬间就觉得『这是我』。这个我的开始，『I』，那变成『I am』，『我』变成『我是』。我是什么？我是男的，我是女的，我是中国人，我是有钱，我是聪明，『I变成I am』，我是‧‧；那我是之后呢？变成什么？I want，我需要。我要什么，都从「I」开始，I 到 I am，I am 变成 I want，这样愈滚愈大。这个delusion，这个妄想境界，Confusion这样来的。

Zong Sar Rinpoche calls this "Shock." You are shocked by ignorance and shocked into a stupor! So, you immediately feel that it is "I." The concept of "I" comes from being shocked, being shocked! This result is "having an ego." It's because of the lack of wisdom, in an instant, you feel "this is me." This beginning of "I" turns into "I am," "我" becomes "我是." What am I? I am male, I am female, I am Chinese, I am wealthy, I am intelligent, "I" becomes "I am." After "I am," what does it become? I want, I need. Everything starts from "I," from "I" to "I am," "I am" becomes "I want," and it grows bigger and bigger. This delusion, this realm of fantasy, comes from confusion.

所以一个Pride，他提出来，对你的师父，你向他恭敬都做不到，批评他这个不对、那个不对，「哎！师父还有这个习气喔！」、「师父的见解没什么嘛！」、「哎！这个经典都在讲嘛！」，如果有那么一点点，那个念就障碍了你的道！这是Pride！

So one is Pride. When it comes up, you can't even show respect to your master. You criticize them, saying, "Ah! The master still has this habit!" "The master's views are nothing special!" "Ah! The classics are all talking about this!" If you have even a little bit of this, that thought will obstruct your path! This is Pride!

第二个是什么？第一个Stain是骄傲。第二是Indifference，漠不关心。

What is the second one? The first Stain is pride. The second is Indifference, not caring.

不关心啦！哦！你今天讲这个佛法，怎么能够解脱生死轮迴，我们如果相信佛说：这个生死死生是一定有的，死了之后，有一个境界，透过我们不能自主的那个境界之后，我们再有再一次的投胎、再一次的生命。

Don't care! Oh! Today you talk about Buddhism, how can it liberate us from the cycle of birth and death? If we believe in what the Buddha said: the cycle of birth and death definitely exists. After death, there is a state, and through this uncontrollable state, we will be reborn and have another life.

如果你相信的话，你就绝对不会漠不关心。因为对这个不关心，知道也好、不知道也好。反正来听听，好像一曲流行歌曲一样，听到就算了，没有听到，也没有什么嘛！漠不关心，Indifference。所以这漠不关心呢，就使我们修佛法呢很不容易真正的成就！管你在讲什么，反正我听听而已，没有机会就不听嘛！

If you believe in it, you will definitely not be indifferent. Because if you are indifferent, it doesn't matter whether you know it or not. Just listen to it, as if it's a popular song – if you hear it, that's fine; if you don't, it's no big deal! Indifference. So, this indifference makes it difficult for us to truly achieve success in practicing Buddhism! No matter what you're talking about, I'll just listen; if I don't have the chance, I won't listen!

所以释迦牟尼佛，刚刚开始讲法的时候；请大家注意喔；他转四圣谛，他没有讲什么，头一次讲法，他就讲四圣谛。第一个讲的什么？苦圣谛！他讲：人生轮迴是苦喔！

So, when Shakyamuni Buddha first started preaching, please pay attention; he expounded the Four Noble Truths. He didn't say anything else; the first time he preached, he spoke of the Four Noble Truths. What was the first one he talked about? The Truth of Suffering! He said: the cycle of human life (Soh: correction, cyclic rebirth) kicis suffering!

不要以为轮迴是：有的时候高兴，有的时候快乐，还过得还不错嘛！又有钱、又有名位，又长寿，也不缺什么，也不是瞎子，也不是聋子，所以还不错嘛！弟弟妹妹，子孙都很孝顺，还不错！学生都还听话的嘛！月薪每个月可能还会涨咧！是不是？所以他说：各位认错了！其实这个轮迴呀！让我们觉得这个幸福不错的，那是假相呀！真正你用心想的话，没有一样、没有一个轮迴、没有一个存在是幸福的。苦谛，苦圣谛！因为我们不知道苦哇，所以不想离开！不想离开，就漠不关心！Indifference，不想离开！哼、这个还不错嘛，再来做人。『死麦变，搁再来做人嘛麦坏嘛！』(台语)，就这样子，漠不关心。因为对苦谛，对轮迴的苦不知道。

Don't think that reincarnation is: sometimes happy, sometimes joyful, and not too bad! Having money, fame, and a long life, not lacking anything, not blind, not deaf, so it's not bad! Brothers and sisters, children and grandchildren are very filial, not bad! Students are obedient too! Monthly salary may increase every month! Right? So he said: You all got it wrong! In fact, this reincarnation! Making us feel that this happiness is not bad, but it's just a false appearance! When you truly think about it, there is nothing, not a single reincarnation, not a single existence that is truly happy. The truth of suffering, the noble truth of suffering! Because we don't know suffering, we don't want to leave! Not wanting to leave, we become indifferent! Indifference, not wanting to leave! Hmph, this is not bad, let's be a human again. "After death, it's not bad to come back as a human!" (Taiwanese), just like this, indifferent. Because we don't know the truth of suffering, the suffering of reincarnation.

但是，这个地方有一个陷阱。

However, there is a trap in this place.

有很多学佛法的人，听了轮迴、涅槃听太多了。

Many people who study Buddhism have heard too much about rebirth and nirvana.

释迦牟尼佛讲的真正的轮迴的痛苦，他没有智慧、没有智慧的光照到，没有看清楚，没有仔细、鉅细麋遗的看到，他没有办法看，他只是看一点点，『喔！这样叫做苦啊！我知道、我知道。』这叫什么？

The real suffering of samsara spoken by Sakyamuni Buddha, they lack the wisdom, the light of wisdom does not shine upon them, they do not see it clearly, they do not carefully observe the details, they cannot see it, they only see a little bit, "Oh! This is called suffering! I know, I know." What is this called?

他在概念裡、他的想像裡头造了一个新的轮迴，我们把它叫做『新的轮迴』。

They created a new cycle of rebirth within their concepts and imagination, we call it a "new cycle of rebirth."

然后喔，修法啦，闭关啦，做好事、拜拜啦，我唸这个『南无妙法莲华经』(日语)，我想到一个涅槃境界；自己假造了一个、用想像概念假造了一个新的轮迴，然后拼命想把自己造的轮迴丢掉！这是我们一般修法的人的毛病。

Then, practicing the Dharma, retreating, doing good deeds, paying homage, reciting the "Namu Myoho Renge Kyo" (Japanese), thinking of reaching a state of nirvana; creating a new cycle of rebirth with their imagination and concepts, and desperately trying to discard the cycle they created! This is the problem with people who generally practice the Dharma.

这漠不关心！这是第二个。在

This indifference! This is the second. In

第叁个毛病，昏沈和掉举

The third problem, drowsiness and laxity.

我们活到的时候，对世间法太执着、太用心了，法执很重！看得太过分，Take it too seriously。非常执着的话，你在用功，这个修佛法的时候，很容易这个散乱，我们叫『掉举』。

When we live, we are too attached to the worldly Dharma, too focused, and our attachment to the Dharma is very heavy! Taking it too seriously. If you are very attached, when you work hard and practice Buddhism, it is easy to become scattered, we call it "laxity."

如果不是掉举的话呢，因为疲劳了，一上坐，一修佛，一念咒，你就会昏昏沈沈Drowsiness。

If it's not laxity, it's because of fatigue. When you sit down, practice Buddhism, and chant mantras, you will experience drowsiness.

不是昏沈，就是掉举，就犯这个第叁个毛病。(昏沈和掉举)

If it's not drowsiness, it's laxity, which is the third problem. (Drowsiness and laxity)

有的人认为：哎呀，我现在事业正在颠峰，没有时间听法，也没有时间花五分、十分鐘去想想这个佛说的道理，或者是把心静下来做这个止的功夫、没有时间。

Some people think: "Oh, my career is at its peak right now, I don't have time to listen to the Dharma, nor do I have time to spend five or ten minutes to think about the principles the Buddha talks about, or to calm my mind and practice meditation. I don't have time."

等我十年，或者等怎么样、孩子大了我再说。这个是环境、受到环境的影响，Annoy！

"I'll wait for ten years, or wait until my child grows up, then I'll talk about it." This is due to the environment, being influenced by the environment, Annoy!

还有一种人，他说：『喔！阿有法度！』(台语)。要成佛这么难，我没有办法，这就是Discourage，自己没有勇气去学。

There is another type of person who says, "Oh! It's too difficult!" (Taiwanese). Becoming a Buddha is so difficult, I can't do it, this is Discourage, they lack the courage to learn.

所以，一开始就用这个藉口说：我无法度！要成佛，我那有可能！我不行！我不可以！我不能做到这么难的事！我不要！也有这一种人。

So, from the beginning, they use this excuse to say: I can't do it! To become a Buddha, how could I possibly do it! I can't! I can't do such a difficult thing! I don't want to! There are also such people.

这一种都是Stains，缺点，都是不正确的心态。

All of these are Stains, shortcomings, all incorrect mindsets.

那么，现在关于这个教法，为什么我们修佛法不容易上路，关于这个 Teachings，他们所教的内容。

So, now about these teachings, why is it not easy for us to get on the path of practicing Buddhism, about these Teachings, the content they teach.

我们的态度，我们用功的方法不对，这个是比较简单了。

Our attitude, our method of working hard is not correct, this is relatively simple.

他说什么？

What is he saying?

有的人晓得经典的意思，名相，名相都知道。名相呀，文字上的了解有了，意义不知道。真正它指的意义，他没有、没有确切的了解；

Some people know the meaning of the scriptures, the names and forms, and understand all the names and forms. They know the words and the textual understanding, but they don't know the meaning. They don't have a precise understanding of the real meaning being pointed to.

有的人呢倒过来，意思知道，名相却常常忘掉，这个都不好！

For some people, it's the other way around. They know the meaning but often forget the names and forms, which is not good!

有的呢名相、意义他都知道，但是，对不起，他呢、最究竟的胜义、真正的究竟义，他不知道；

Some people know both the names and forms and their meanings, but unfortunately, they don't know the ultimate, supreme meaning and the real ultimate meaning.

释迦牟尼佛他有的时候是方便讲的，不了义经；文字了解记得、意义也知道，但是究竟义他不知道，就错掉了

Sometimes, Shakyamuni Buddha spoke expediently, without revealing the ultimate meaning. People may understand and remember the words, know their meanings, but if they don't know the ultimate meaning, they miss the point.

修佛法是有次第的

Cultivating the Buddha Dharma has a sequence.

有的人文字也知道，意义也通，究竟义也知道，但是他呢，次第颠倒了。修佛法是有次第的，一个次第，一个次第慢慢进步，他把次第弄颠倒了。

Some people know the words, understand the meaning, and even know the ultimate meaning, but they have the sequence reversed. Cultivating the Buddha Dharma has a sequence, one step at a time, gradually progressing. But they get the sequence mixed up.

好像，我们修无上瑜珈 (YOGA)，应该是先修生起次第，对不对？生起次第修好了，你才修圆满次第，一步一步来。

For example, when practicing supreme yoga, we should first cultivate the generation stage, right? Once the generation stage is perfected, we move on to the completion stage, step by step.

圆满次第要先修「身远离」，然后是「语远离」，然后是「心远离」(有的人叫意远离)，然后修那个净光，「根本净光」，对不对？净光修好了，你再修「幻身成就」，是不是？幻身成就了，你最后才修 Union，「融合」。这是圆满次第的六次第。你前面的身远离都没有；身远离知道意思吗？

In the perfect sequence, one should first practice "separation of the body," followed by "separation of speech," and then "separation of the mind" (some people call it "separation of intention"), and then cultivate the fundamental "pure light." After the pure light is cultivated, one should practice "illusory body accomplishment," right? After accomplishing the illusory body, one finally practices Union, "fusion." This is the six steps of the perfect sequence. You don't have the separation of the body in front of you; do you know the meaning of separation of the body?

各位。可能在修的人都知道；身远离都没有修好，一下子想要修净光，自己想：「喔！我死的时候，头一个 Stage，头一个出来的，是慢慢四大分解啦，然后细心的作用出现啦，根本净光出现的时候，我认到它，就法身成就、解脱了！」我一下子来修这个净光，于是，在打坐时拼命想看光。结果，他看光是什么光？会带你到神经病的那个光！那是给光影门头骗去了！这真是糟糕的事。

Everyone, those who practice may know; if the separation of the body is not well practiced, and suddenly one wants to cultivate the pure light, one thinks: "Oh! When I die, the first stage, the first one that comes out, is the gradual decomposition of the four elements, and then the subtle functions appear, when the fundamental pure light appears, I recognize it, and then I accomplish the Dharma body and attain liberation!" I suddenly start to practice this pure light, so, during meditation, I desperately want to see the light. As a result, what light do they see? The light that will lead you to mental illness! That is the light that deceives you at the door of light and shadow! This is really a terrible thing.

谈到这裡，我想起了关于打坐的错误，很多人错在这裡。

Talking about this, I am reminded of the mistakes people make in meditation; many people go wrong here.

因为听了佛法；空啦，什么打坐啦，能够把心安下来啦，很多境界出现啦；就上坐。

Because after listening to the Buddha's teachings, about emptiness, meditation, calming the mind, and the appearance of many realms, they start to meditate.

上坐唸佛号也好，唸咒也好，或者是观字轮也好，或者是观佛像也好，真的坐得很不错！这个时候有一个叉路，头一个最容易发生的毛病是，你变成断灭空。

Whether it's reciting Buddha's name, mantras, visualizing syllables, or Buddha images, they really sit quite well! At this time, there is a fork in the road, and the first problem that can easily occur is that you become attached to the idea of annihilation emptiness.

把空的那个理呀，他没有透彻的、有智慧照到，因为你的福慧不够啊！你善事做不够，坏事做很多。

The principle of emptiness is not thoroughly illuminated with wisdom because your merit and wisdom are not enough! You haven't done enough good deeds, but you've done many bad ones.

坏的行为，那个Karmic Tendency，坏的业力的 Tendency 都没有去掉，一下子去想了解、想透彻空的话，你会出毛病，变成呢、抓住空不放。

The bad behaviors, the karmic tendencies, and the tendencies of negative karma have not been removed. If you suddenly want to understand and thoroughly grasp emptiness, you will have problems, and you will become attached to emptiness, not letting it go.

断灭空裡头，认为什么都没有。那有业力？那有善行？那有恶行？那有什么佛法？那有什么净土？什么都没有！都不相信。空！他以为这个就是空。这个很危险（修成断灭空），非常大的危机！抓住空，变成断灭空！什么都没有、什么都不相信！因果？报应？

In the annihilation emptiness, they believe that nothing exists. What karma? What good deeds? What bad deeds? What Buddha's teachings? What Pure Land? Nothing! They don't believe in anything. Emptiness! They think this is emptiness. This is very dangerous (to cultivate annihilation emptiness) and a significant crisis! Grasping onto emptiness, becoming annihilation emptiness! Nothing exists, not believing in anything! Cause and effect? Retribution?

那是你们迷信的人在讲的，那有什么因果报应？

That's what superstitious people say, what kind of cause and effect retribution is there?

这个世界就是那么现实，多赚了钱就舒服，有了钱就可以买房子、买车子，可以穿漂亮衣服，人家都服服贴贴恭维我˙˙˙，这样子空，就变成空的断灭见。

The world is just so realistic; if you earn more money, you feel comfortable. With money, you can buy houses, cars, wear beautiful clothes, and others will flatter and compliment me... This emptiness turns into the view of nihilism.

第二、第叁、第四的缺陷，是稍微真正修行的人容易犯的毛病。

The second, third, and fourth defects are problems that people who are slightly sincere in their practice are prone to make.

修行为何不易上路--洪文亮医师演讲实录 (5)

Why is it not easy to practice - Dr. Hong Wenliang's Lecture Transcript (5)

陆、真妄之别 因为真正的心，它本身有明觉、明照，它本身不是煳裡煳涂的，它本身不是什么都不知道。

6. The difference between truth and illusion: Because the true mind itself has clear awareness and illumination, it is not obscure or confused, and it is not completely ignorant.

心，我讲的是真心，不是攀缘心。真正的RIGPA，藏文把这个真的心，用RIGPA表示，把我们那个攀缘的心叫SEM；

The mind I am talking about is the true mind, not the grasping mind. The real RIGPA, Tibetan uses the word RIGPA to represent the true mind, and calls our grasping mind SEM;

现在我看到各位，听到声音，能起作用的这个，是攀缘心，不是你的真心；

Now when I see all of you and hear your voices, the mind that can function is the grasping mind, not your true mind;

我们给这个攀缘心骗了，所以一直在轮迴，这个心叫做SEM。

We have been deceived by this grasping mind, so we have been in the cycle of rebirth, and this mind is called SEM.

它分得很清楚，RIGPA是真正的心。

It distinguishes very clearly that RIGPA is the true mind.

我介绍中阴身解脱的时候，头一个Stage就出现的那个净光，Clear light of The death，那死净光，那是RIGPA。

When I introduce the liberation of the intermediate state, the first stage that appears is the pure light, Clear light of The death, that pure light of death, that is RIGPA.

所有一切都从这裡出现，这个是真正的佛心。

Everything emerges from here; this is the true Buddha-mind.

有的人教做佛心，禅宗叫本地风光，或者是用『这个』、『那个』讲这个。

Some people teach the Buddha-mind, in Zen it is called "original scenery," or it is discussed using terms like "this" and "that."

有的呢，唯识学家就是『真常唯心』的『真常』。

For some, the consciousness-only scholars, it is the "truly permanent" in "truly permanent, only mind."

但是呢、印顺长老常常讲『真常唯心』是这个密宗、禅宗的真常论，其实他是从学问讲的。

However, Master Yin Shun often said that "truly permanent, only mind" is the doctrine of true permanence in Tantra and Zen; in fact, he was speaking from a scholarly perspective.

真常唯心的『唯心』，不是你用想像概念，去想那个真常的那个，它既不属于无常、也不属于真常。

The "only mind" in "truly permanent, only mind" is not something you can imagine or conceptualize; it neither belongs to impermanence nor to true permanence.

常、无常都是你的概念，时间就是一个妄想境界，既然时间是妄想，你怎么能够描写这个RIGPA是真常呢？还是无常呢？

Permanence and impermanence are your concepts; time is a realm of delusion. Since time is delusion, how can you describe this RIGPA as truly permanent or impermanent?

你不能把它用时间的概念套进去描写它嘛！所以真正的RIGPA，不是这样的东西！

You cannot use the concept of time to describe it! So the true RIGPA is not like that!

这死净光，RIGPA本身，它的Essential Nature，它的本性是空，是不是？我已经介绍很多次了。

This deathless light, RIGPA itself, its Essential Nature, its inherent nature is emptiness, isn't it? I have already introduced this many times.

但是，它还有其他的特性。

However, it has other characteristics as well.

这个特性，请大家千万注意喔！

Please pay great attention to this characteristic!

知道了这个特性之后，中阴身阶段所显现的境相，或者你打坐时候出来的境相，到底是什么东西你就清楚了，不会给它骗了！

After knowing this characteristic, you will clearly understand what the appearances manifested in the bardo stage or the appearances that emerge during meditation are, and you will not be deceived by them!

这个心，真心，佛心或者是本地风光，它本性是空的。

This mind, true mind, Buddha-mind, or original scenery, its inherent nature is empty.

虽然是空的，它自已本有明觉觉照，明明觉觉、明明了了，Clarity是它本有的特质。

Although it is empty, it inherently possesses clear awareness, clear and lucid, clear and distinct; clarity is its inherent characteristic.

它本身明，明并不是说：我看到这个杯子，知道这个杯子，那是妄想，有能有所。

It is inherently clear, but clarity does not mean: I see this cup, I know this cup, that is a delusion, having ability (subject) and having objects.

能看的、能显出来很多境界的那个「能的」，你能知道明啦、暗啦，那个能知道的那个，不属于明、不属于暗。

The "ability" to see and manifest many states, you can know brightness and darkness, that ability to know, does not belong to brightness, nor does it belong to darkness.

知道明，那是动了妄想，「啊！这个是明。」，妄想！

Knowing brightness (Soh: clarity) is a delusion, "Ah! This is brightness.  (Soh: clarity)" Delusion!

这没有光明，这是暗，那是己经动了二元的念头，已经是Dualistic，已经是Conception，已经是概念化，已经是妄想境界。

This is not brightness, this is darkness, that has already moved to dualistic thoughts, it is already dualistic, it is already conception, it is already conceptualized, it is already a realm of delusion.

那个能这样分别明暗的那个能，是不属于明，也不属于暗喔！

That ability to distinguish between light and darkness does not belong to light, nor does it belong to darkness!

否则，明过去了，你不知道暗喔！

Otherwise, when the light is gone, you wouldn't know darkness!

暗过去，知道暗的，如果它是属于暗的话，那明来了，你也不知道呀！

When darkness is gone and you know darkness, if it belongs to darkness, then when the light comes, you wouldn't know it either!

它本身不属于明跟暗，是不是？

It doesn't belong to light or darkness itself, does it?

楞严经裡是这样慢慢讲。

This is how it is gradually explained in the Surangama Sutra.

柒、真心的特质 这个Clarity，明明觉觉的这个特性，你在打坐、修行，真正的在Meditation，禅修的时候，这个明的境界，你会接触到！

7. The characteristics of the true mind. This clarity, the characteristic of being clear and aware, when you are meditating, practicing, and truly in meditation, during Zen practice, you will come into contact with this realm of clarity!

好了，你因为太用功，你的修行的功夫很好；

Good, because you work hard and your practice is very good;

很多人修行的功夫没有这么好，他不会误会；

Many people's practice is not as good, so they won't misunderstand;

但是，你的禅修很深、很高，可达到深的定。

However, your Zen practice is deep and advanced, and can reach deep states of concentration.

所谓深的定是什么意思呢？

What does it mean to have a deep state of concentration?

就是那一种属于概念思维的、大脑的那一种作用都没有，都消失了。

It means that the conceptual thinking and the brain's activity are absent, all disappeared.

那种假的作用消失、一直消失，一直掉，掉到本心的、本地风光的明觉的明明觉觉让你接触到。

That false function disappears, keeps disappearing, keeps dropping, dropping to the true mind, the original nature's clear awareness, the clear and aware state that you come into contact with.

如果误认为这就对了，你对这个明开始执着了。

If you mistakenly think that this is correct, you will start to cling to this clarity.

你不执着，就对！

If you don't cling to it, then it's right!

你以为这个本心，佛的本心、本地风光、佛心就是这个，这个是自性。

You think that this is the true mind, the Buddha's true mind, the original nature, the Buddha-mind, and that this is the self-nature.

你以为这个是自性，你是Clinging，你是执着了，抓了它了，对不对？把那东西当做对象，一抓了，就出毛病！

You think this is the self-nature, you are clinging, you are attached and grasping it, right? Taking that thing as an object and grasping it, problems arise!

打坐、用功、唸佛念得非常好，能够看到自己心的明觉，以为这个就是，你开始对它执着，将来投胎时，没有办法跳出轮迴，到那裡去？林教授？天界。

Meditating, practicing diligently, and reciting the Buddha's name very well, you can see the luminous awareness of your own mind, thinking that this is it, you begin to attach to it, and in the future when you reincarnate, you will not be able to escape the cycle of rebirth. Where will you go? Professor Lin? The heavenly realm.

天界有几天？十七天，一个、一个生前不一样。叁界大家都知道吗？天界有十七天，一层一层的，看你的明觉、明亮度怎么样，你就投胎到十七天里的一个天道，做天人去了！做天神呢！

How many heavens are there? Seventeen heavens, each one different from the previous life. Do you all know about the three realms? There are seventeen heavens in the heavenly realm, layer by layer. Depending on your luminous awareness and brightness, you will be reborn into one of the seventeen heavens and become a celestial being or even a celestial deity.

我们台湾习俗很多是拜天公，但是，有的时候是拜欲界天的啦！还没有到色界天。

In Taiwan, many customs involve worshipping the heavenly lord. However, sometimes it's about worshipping the desire realm heavens! We haven't even reached the form realm heavens yet.

这个明觉，误认为这个就是自性、佛的本地风光，将来你到再生投胎、再生中阴的时候，耶！一下子投胎到明的这个地方去了！

This luminous awareness is mistakenly thought to be the self-nature, the Buddha's original landscape. In the future, when you are reborn and enter the intermediate state, you will suddenly be reborn into this luminous place!

然后，我们的真心，还有它的另一个面，它的aspect可以描述它：它很乐，Bliss。乐、明、无念就是它的属性。

And then, our true mind has another aspect, which can be described as: it is very joyful, Bliss. Joy, luminosity, and thoughtlessness are its attributes.

刚刚讲明吗？

Did we just talk about clarity?

把这个明，误认做是我们的佛性，我们的自心就是明，把明一抓住，你呢、叁界没办法解脱，到天界十七天裡头某一个天做天神！

If you mistake this clarity for our Buddha-nature, thinking our true self is clarity and grasping onto it, you won't be able to liberate yourself from the Three Realms and will end up in one of the seventeen heavens as a celestial being.

还不错，做天神。

Not too bad, becoming a celestial being.

把那个乐；真正乐，超出欲界的乐、超出很多很多的；

Regarding that bliss, true bliss surpasses the desires of the Desire Realm and is much greater.

有的人打坐到这个地方，喔！爽得不要出定！

Some people reach this state in meditation and feel so good that they don't want to leave their meditative state.

耽在那个舒服、超过欲界男女之欲好多好多倍的那个乐境界，Bliss，把这个当做就是！

They indulge in this comfort, which is many times greater than the pleasure between men and women in the Desire Realm, and take this blissful state as the ultimate goal.

所以，外面很多朋友打坐的功夫还不错，那些讲灵异的，你不要小看他们哦！

So, many friends outside have good meditation skills, and those who talk about paranormal phenomena, don't underestimate them!

他们很多禅定功夫可以到乐明无念，但是，错在没有佛的正见，把这个当做是真的，这个就是道，到家了！

Many of them can reach the state of bliss, clarity, and no-thought through their meditative skills. However, they are mistaken in not having the Buddha's right view and considering this state as the truth, the path, and the ultimate destination.

是佛性，就是自性，就是法身！完了！

They think it's the Buddha-nature, the true self, and the Dharma body. That's it!

到那裡去投胎？欲界天。

Where do they reincarnate? The heavens of the Desire Realm.

欲界，我们欲界的最上面有欲界天。

In the Desire Realm, at the top, there are the heavens of the Desire Realm.

我们是欲界的，是不是？

We are in the Desire Realm, aren't we?

欲界裡面，有畜生道啦、人道啦！

Inside the Desire Realm, there are the animal realm and the human realm.

最上面有欲界天。

At the top, there are the heavens of the Desire Realm.

为甚么投胎到这裡？

Why are they reincarnated here?

因为乐，非常舒服，乐得你不想出定。

Because of the bliss, they feel extremely comfortable and don't want to leave their meditative state.

好了，最后一个属性是什么？无念。

Alright, what's the last attribute? No-thought.

这个无念，在那个境界，你二元的思想都没有了。

In this no-thought state, your dualistic thinking is gone.

已经达到Non-Conceptualize，没有概念化的二元境界。

You have reached a non-conceptualized, non-dual state.

不起了，你的那个心不起，绝对不起。

Your mind will not arise, it absolutely will not arise.

这个妄想，认为这是空，以为『这就是空』；

This delusion, thinking this is emptiness, assuming "this is emptiness",

你一执着，把这个空当做是真的、真的佛性，宇宙万象的秘密的根源，就是这个。

once you cling to it, taking this emptiness as real, as the true Buddha-nature, as the secret origin of the universe, it becomes that.

把这个Emptiness当做对象抓住了，到那裡投胎？无色界。

Grasping this emptiness as an object, where do you reincarnate? In the Formless Realm.

无色界，死的时候不经过中阴身，一下子这个Consciousness，这个灵识一出来呢、就马上、一下子、不经过中阴，一下子投胎到无色界(formless realm)；

In the Formless Realm, when you die, you don't go through the intermediate state (bardo); your consciousness, your spirit, immediately and directly reincarnates into the Formless Realm.

这是因为你禅定功夫太好了。

This is because your meditative skills are too good.

无色界有四个：空无边处、识无边处、无所有处、非想非非想处；

The Formless Realm has four levels: Infinite Space, Infinite Consciousness, Nothingness, and Neither Perception nor Non-Perception.

到无色界的四个、不晓得那一个地方去了。

You don't know which of the four levels of the Formless Realm you'll end up in.

这个都是你看差错，差那么一点点。

All of this is due to a slight misperception on your part.

打坐的时候的乐、明、无念，是非常殊胜的一种功夫境界。

The states of bliss, clarity, and no-thought during meditation are truly exceptional states.

但是，如果你缺少了正见，缺少了过来人或者真正的老师，给你做一个Oral Instruction(口授)，你高兴了，因为这个境界；

However, if you lack the right view and the guidance of an experienced person or a genuine teacher who gives you oral instructions, you will be delighted because of this state;

你明的境界，可以使你能够知道，找你问问题，都会回答，一个月后或者你会出车福啦、你过去世是什么道的啦，他都清清楚楚。

Your state of clarity will enable you to know things, and you can answer questions, even predicting future events like a car accident in a month, or knowing about your past life, everything will be clear.

他达到那个境界；非常厉害。

Reaching that state is very powerful.

但是，你一执着了，就变成障碍，在叁界裡滚，没有办法脱开。

However, once you become attached, it turns into an obstacle, and you get trapped in the three realms, unable to break free.

你超越这个，那才是！

Only by transcending this can you achieve your goal!

因为执着在乐明无念这上头，最后的叉路就变成这个样子。

Because of the attachment to the states of bliss, clarity, and thoughtlessness, the final fork in the road becomes like this.

所以，做禅修的道友，千万注意这一点！

So, fellow practitioners of meditation, be very mindful of this point!

所以，实証功夫的非常要紧！

Therefore, the actual practice is extremely important!

I will now continue with the translation of the next section:

修行为何不易上路--洪文亮医师演讲实录 (6)     

Why Practice Is Not Easy to Start -- Lecture Transcript of Dr. Hong Wenliang (6)

捌、为什么我们很不容易看到真心？

Eight, why is it not easy for us to see our true mind?

现在，最后一个问题，很有趣的一个问题。

Now, the last and interesting question.

为什么我们很不容易看到心？

Why is it not easy for us to see our mind?

不懂得真心？

Don't we understand our true mind?

ＲIGPA我们认不到，祇认这个SEM。

We can't recognize RIGPA, only SEM.

跟境界转，给境界转掉了，没有办法护念这个真的，这个你偶而一闪看到的RIGPA！

We are distracted by states, losing the ability to protect the genuine, occasionally glimpsed RIGPA!

这个RIGPA很有趣喔，请大家注意喔，不是禅定中你才能看到根本净光～心的塬来面目。

This RIGPA is very interesting, please pay attention, it is not only in meditation that you can see the fundamental pure light - the original appearance of the mind.

但禅定中一闪就过去，真有禅定功夫的大师呀，像丁果、卡鲁仁波切、蒋扬康慈，这些大师们，或者敦珠法王，他们能够在禅定、修禅定中，就定在、休息在这个Clear Light，根本净光中，不必等到死的时候，这个才出现！

In meditation, it flashes by in an instant. True meditation masters, such as Dingguo, Kalu Rinpoche, Jiang Yang Kangci, and these masters, or Dunzhu Dharma King, can rest in this Clear Light, the fundamental pure light during meditation and cultivation, without waiting for it to appear at the time of death.

有的道友，可能在坐中会出现这个现象，但是，很可能是一、二秒，一闪就过去了。很不容易，自己看到都不知道，它现出来，你也不知道。

Some spiritual friends may experience this phenomenon during meditation, but it may only last for one or two seconds and flash by. It is not easy, and even if you see it, you may not be aware of it, and when it appears, you may not know it.

有的人定力较好一点，智慧好一点，能够知道，但是没办法Stabilize(持)。善护持的『持』，是这个意思。金刚经的善护念，是护念这个。不是说『你不要起贪心啦！』，那只是粗浅的讲。

Some people have better concentration and wisdom and can be aware of it, but they cannot stabilize it. The "stabilization" in "protecting and stabilizing" means this. The Diamond Sutra's protection of mindfulness is to protect this. It's not just saying, "Don't be greedy!", which is a superficial explanation.

你真正见道，叫明心见性。真正明心见性之后，你再入定、出定，入定、出定；开悟之后，为什么还在修呢？就是要能够把『净光』的时间拉长，Duration，能够维持住、保护住越久越好，能够你要多久，就定多久。

When you truly see the Way, it is called seeing the nature with a clear mind. After truly seeing the nature with a clear mind, you enter and exit meditation, enter and exit; after enlightenment, why continue practicing? It is to extend the duration of the "pure light", to maintain and protect it for as long as possible, and to meditate for as long as you want.

所以，丁果仁波切去年过去的时候，他定在根本净光中半年以上。

So, when Dingguo Rinpoche passed away last year, he remained in the fundamental Clear Light for more than half a year.

但是，他告诉他的徒弟：到农历11月4日(1993年)，他还没有化光的话，把我火化掉。

However, he told his disciples that if he hadn't transformed into light by the 4th of November in the lunar calendar (1993), they should cremate him.

他两公尺那么高的身体，到那个时候 (11月4日)，已经(化虹光)缩成30公分这么小(坐姿)。

His two-meter-tall body had already shrunk to 30 centimeters in a sitting position (transforming into a rainbow body) by that time (November 4th).

那是屏东一个我的喇嘛朋友，去到尼泊尔亲自看到，回来跟我讲。

A Lama friend of mine from Pingdong went to Nepal to witness it personally and told me about it when he returned.

那敦珠法王也是，一样缩成这么小，贡噶师父也一样。

The same happened to Dunzhu Rinpoche and Gongga Master; they also shrank to such a small size.

玖、死亡的实相 为什么能这样呢？

9. The True Nature of Death. Why is it possible to happen like this?

我们死掉，物质的四大～地水火风，开始慢慢分解，然后，粗的心慢慢溶掉(dissolve)、细的心出现，白心、红心，然后，最后全黑暗时期，一闪，根本净光出现！

When we die, the four elements of matter - earth, water, fire, and wind - gradually decompose, and the coarse mind slowly dissolves, revealing the subtle mind, the white and red minds, and finally, in complete darkness, the fundamental Clear Light appears in a flash!

打坐的时候一样，就是把这个四大分解，粗心分解的过程在坐中经验！

The same happens during meditation, where one experiences the process of decomposing the four elements and dissolving the coarse mind while sitting.

这个Experience是Your mind itself！你的mind本身！

This experience is your mind itself!

Mind可以体验，Experience无限无量的境界， 所以说它有『无可限制的特性』！

The mind can experience limitless and immeasurable states, so it has "unrestricted characteristics."

所以说Limitless Characteristics，没有办法限碍它，所以把它叫做『空』。

Therefore, it is called "emptiness" because it has Limitless Characteristics and cannot be restricted.

但是这个空，威力大得很！死的时候，它能够经验很多境界、很多的相。

However, this emptiness is incredibly powerful! At the time of death, it can experience many states and manifestations.

由于你过去的业力、你的习惯，它能够显出来：你多坏，它就显出多坏的可怖的相；多慈悲、心多柔，那个时候，它就显出净土的境界出来；

Because of your past karma and habits, it can manifest: if you are wicked, it will show horrifying appearances; if you are compassionate and gentle-hearted, it will manifest the Pure Land realm at that time.

对你的上师、对你的师父，非常诚敬，那你的师父的影子，他的智慧、就由你的Mind现出来，所以把心叫做不可思议！

If you are extremely respectful to your master or teacher, the wisdom of your teacher will manifest through your mind, so the mind is called inconceivable!

很多人误会了，通通从概念裡头看佛法，不从实証的立埸讲。

Many people misunderstand, looking at Buddhism entirely from a conceptual perspective and not from the standpoint of actual realization.

出家的师父，也可能都注重解说，或从宗教信仰方面去开脱，而它是实証的、科学的东西，不是说光在那裡讲来讲去，『好心肠啦！』『拜佛，你就可以到西天啦！』‧‧‧，那是靠不住的。

Ordained masters might also focus on explanations or rely on religious beliefs for liberation, but it is a matter of actual realization and a scientific thing, not just talking about "having a good heart" or "worshipping Buddha so you can go to the Western Paradise"; these cannot be relied upon.

为什么靠不住？因为你没有进到实验室去做实验！

Why can't they be relied upon? Because you haven't gone into the laboratory to conduct experiments!

怎么做实验呢？等一下我们有时间再解说！

How to conduct experiments? We will explain when we have more time later!

修行为何不易上路--洪文亮医师演讲实录 (7)

Why is it not easy to embark on the path of cultivation - Lecture transcript by Dr. Hong Wenliang (7)

拾、禅修的真正目的 这是个实証的功夫。

10. The true purpose of meditation practice is to achieve realization. This is a practice of verification.

我们讲到四大分解，细心现出来。

We've talked about the dissolution of the four elements, which are carefully manifested.

根本净光在禅定、禅修的时候，不管你是光打坐、或者是念咒，或者是观想观世音菩萨，或者準提佛母，你能够自己、慢慢知道你的心的变化，经验的过程慢慢变，变到最后定中出现光。

During meditation and practice, whether you're just sitting, chanting mantras, visualizing Avalokiteshvara or Vajrasattva, you can gradually become aware of the changes in your own mind, and the process of experience slowly changes until light appears in your meditative state.

因为你不是等到死嘛，这个叫子净光，Son Clear Light。

Because you don't wait until death, this is called Son Clear Light.

是你修行的功力和智慧达到这个本事。

It's the result of your practice's power and wisdom.

做到才算本事，没有做到，那是书上写的，是释迦牟尼佛的，诸大菩萨的，不是你的！

Only when you achieve this can it be considered your own accomplishment; if you don't, it's just written in books and belongs to Shakyamuni Buddha and the great Bodhisattvas, not you!

你会讲法，你会穿着袈裟讲来讲去，被人恭维，到死的时候一点用都没有，不管你是什么大师不大师！

You can teach the Dharma, wear robes, and receive compliments from others, but it's useless at the time of death, no matter whether you're a great master or not!

平常听懂佛法，知道如何用功，在日常生活裡真正培养你的慈悲心，把心净化了，在念佛中或者打坐中，一闪，看到净光，定中看到。

In daily life, understand the Dharma, know how to work diligently, genuinely cultivate compassion, purify your mind, and in reciting the Buddha's name or sitting meditation, you will see a flash of pure light in your meditative state.

并且，你能够时常训练，出定入定，在出入中，慢慢的你能够跟它(净光)熟了，你出定时成就幻身！这是一个秘密！

Furthermore, you can constantly train, entering and exiting meditation, and gradually become familiar with the pure light. When you exit meditation, you can achieve an illusory body! This is a secret!

定中慢慢、慢慢，好像死亡现象的境界，最后根本净光出现 (佛光出现)，然后出定，再变作平常的你。

During meditation, gradually, gradually, it's like the state of the phenomenon of death, in the end, the fundamental pure light (Buddha's light) appears, and then you exit meditation, transforming back into your normal self.

React process倒过来，Reverse。因为你的智慧的力量，你出定的时候，并不走普通人的『黑心→红心→白心』这个路子，出定时，你会成就一个『幻身』，Illusory Body，我们叫『浊幻身』。

The React process is reversed. Because of the power of your wisdom, when you exit meditation, you don't follow the ordinary path of "black heart → red heart → white heart." Instead, you achieve an "Illusory Body," which we call "Impure Illusory Body."

当然，平常一般人没有办法做到很『纯净』的幻身，刚刚开始成就的时候，变做『浊』幻身。

Of course, ordinary people can't achieve a very "pure" Illusory Body at first, so they start with an "Impure" Illusory Body.

但是，悟后你时常这样练习，由于你的功力、定力和智慧的关係，最后变成『净幻身』。

However, after enlightenment, you practice like this often, and due to your abilities, concentration, and wisdom, you eventually achieve a "Pure Illusory Body."

所谓净幻身，是在印度，二千五百年前佛的色身。

The so-called Pure Illusory Body is the Buddha's form body that existed in India 2,500 years ago.

释迦牟尼佛他也有色身，祂的色身跟我们为什么不同？这个净幻身，就是我们自己成佛的时候，色身的基础。

Sakyamuni Buddha also had a form body. Why is His form body different from ours? This Pure Illusory Body is the basis of our form body when we become Buddhas.

我们的肉、皮都会烂掉，这是生灭法。

Our flesh and skin will decay, and this is the law of birth and death.

所以，定中能够做到的修行人，悟后起修，是在修这个，要成就幻身！有了幻身，就不会有生灭的身体。

Therefore, for meditators who can achieve this state in meditation, after enlightenment, they practice to attain an Illusory Body. With an Illusory Body, there won't be a body subject to birth and death.

浊跟净有什么差别？

What is the difference between impure and pure?

浊幻身就是，你对空性还是概念的了解；你成就净幻身是：你的智慧，已经达到directly realize、直接悟认、亲証到空。

Impure illusionary body is when your understanding of emptiness is still conceptual; pure illusionary body is achieved when your wisdom has directly realized, directly comprehended, and personally experienced emptiness.

你稍微有真正的空的智慧，它变成你实在的力量、实在的智慧，你有这个本事！

When you have even a bit of true wisdom of emptiness, it becomes your genuine strength and wisdom, and you have this ability!

我们的Mind，我们的心的本性是「空」。

Our mind, the nature of our heart is "empty."

初地菩萨就亲証到了！

Bodhisattvas on the first ground have personally experienced it!

初地，开悟了。

The first ground, awakened.

这个时候和你没有亲証到空慧，有什么地方不一样？

At this time, what is the difference between you and someone who has not personally experienced emptiness wisdom?

举个例子，千手千眼观世音菩萨，千手、每一个手拿东西，手指裡头有眼睛啦、相是怎么样啦，你如果时常修这一尊的话，当你証到空慧的时候，一『定』下来，祂的千手千眼、每一隻手、衣服、颜色、形状，甚至有一百个很小的项目，都可以同时记到、显现！

For example, Avalokiteshvara with a thousand hands and eyes, each hand holding something, fingers with eyes and various appearances, if you frequently practice this deity, when you realize emptiness wisdom, upon entering meditation, its thousand hands and eyes, every hand, clothes, colors, shapes, and even a hundred small details can all be simultaneously remembered and manifested!

但是，每一位修的本尊都不一样，并不是每一位都这样。

However, each person's practice is different, and not everyone is like this.

如果你修的本尊是準提佛母的话，你说：我了解空、我証到空。

If your main practice is Cundi Bodhisattva, you say, "I understand emptiness, I have realized emptiness."

那么这个修行人，怎么知道呢？他眼睛一闭起来观想準提佛母；不是矇眬，刚开始练习是矇眬；

How does the practitioner know? They close their eyes and visualize Cundi Bodhisattva; not blurred, but the initial practice is blurred.

每一隻手指、眼睛，手裡拿什么东西，十六隻手剎那间清清楚楚现出来，不要费力，这就是証明。Prove It！做到，算是对空慧有一点了解。

Every finger, eye, and object held by the sixteen hands appear clearly and effortlessly in an instant, which is the proof. Prove it! Achieving this is considered having some understanding of emptiness and wisdom.

这是无上瑜珈讲很深的Teaching(教授法)，请大家应该感谢无上密宗的传承，很多（空行）都在这裡听！

This is a profound teaching in the supreme yoga. Everyone should be grateful for the lineage of the highest secret mantra, and many practitioners of the path of emptiness are here listening.

空的智慧愈来愈深的时候，心的自由度可以发挥到极点！

When the wisdom of emptiness deepens, the freedom of the mind can be expressed to the utmost!

空的智慧愈来愈深的时候，心的自由度可以发挥到极点！

As the wisdom of emptiness deepens, the freedom of the mind can be exercised to the extreme!

这什么意思呢？心本来是非常自由的(Freedom of Mind)，因为我们的妄想，把攀缘心抓住，认为这个是「我」，把我的心，当做是「我」。

What does this mean? The mind is originally very free (Freedom of Mind), but because of our delusions, we grasp onto the clinging mind, thinking that this is "me" and taking my heart as "me".

所以，真正的心(RIGPA)很多、无限制的Manifestation，自由自在的能力都被盖住，而使不出来。

Therefore, the true mind (RIGPA) has many unlimited manifestations, and the ability to be free is covered up and cannot be used.

証到空慧的人，可以自由发挥这个能力。所以，密勒日巴尊者为什么在定中一下子就可以化出十隻、二十隻老虎，在山下阻挡坏人上来？

Those who realize the wisdom of emptiness can freely exercise this ability. So, why could the venerable Milarepa suddenly transform into ten or twenty tigers in meditation to block the bad people from coming up the mountain?

这就是心的自由度的发挥，不是灵异、也不神奇。

This is the manifestation of the freedom of the mind, not supernatural or magical.

亲証到这个，如果你不是这样，而是用唸符咒的、邪神附身，来表示一点灵异，那是入魔、着魔了！

If you personally realize this, and instead of using mantras or possession by evil spirits to show a bit of supernatural, that would be entering into demonic states or being possessed by demons!

不是由你的定慧来的！

It's not from your meditative wisdom!

真正开发、见到RIGPA，这个真心、真的『空』，你就溶入、Dissolve了，我们就和「空慧」一起出现，心的自由度，由你自由自在的控制。

When you truly develop and see RIGPA, the true mind, the true "emptiness," you dissolve into it, and we appear together with "emptiness wisdom," with the freedom of the mind controlled freely and at ease by you.

这时候，才叫真的証到空慧！！

At this time, it is truly called realizing emptiness wisdom!!

不是我们嘴吧上谈的：『诸法无自性，是由很多缘凑在一起，它没有本体，这就是空。』，那是理论。

It's not just talking on our mouths: "All phenomena are without self-nature, they are formed by many conditions coming together, they have no substance, this is emptiness.", that is theory.

你业力要去做一隻老虎，你能不能不要去做老虎，我要去做一隻蟑螂？你都没有办法！不要说要做人了！

If your karmic force leads you to be reborn as a tiger, can you choose not to be a tiger and instead become a cockroach? You have no control over it! Not to mention becoming a human!

所以，修行是实实在在，不是光讲理论而已。

Therefore, cultivation is about actual practice, not just discussing theories.

我们进一步来说明心的体性和作用。

Let's further explain the nature and function of the mind.

我们现在知道，它的本性、它的Essential Nature是Emptiness。

Now we know that its inherent nature, its Essential Nature, is Emptiness.

要描写它的形状、大小、Color、Location，都没有办法。

It is impossible to describe its shape, size, color, or location.

那么它的用呢？

So, what is its function?

它的Clarity，是明明觉觉。

Its Clarity is clear awareness.

所以我们能够知道境界，这是它的报身；

Therefore, we can know the realm, which is its Sambhogakaya;

Essential Nature，那是它的法身，我们叫做它的Dharmakaya；

The Essential Nature is its Dharmakaya;

它本身，有明明觉觉的觉照，我们叫做它的报身，Sambhgakaya。

Itself, with clear awareness, is called its Sambhogakaya.

大家不要给法身、报身、化身搞得煳裡煳涂，其实这个是亲証的境界。

Do not confuse the Dharmakaya, Sambhogakaya, and Nirmanakaya; in fact, these are the realms of direct realization.

Nirmanakaya是什么意思？它能够呈现各种各样的形相，Limitless Manifestation照你的业力现出来：你想太空梭，太空梭就显出来。

What does Nirmanakaya mean? It can manifest in various forms, with Limitless Manifestation according to your karmic force: if you think of a spaceship, a spaceship will appear.

它有这个无罣无碍、能够呈现出来的，我们叫做它的『化身』，Manifestation，就是Nirmanakaya。

It has this unobstructed ability to manifest, which we call its "Nirmanakaya" or Manifestation.

所以，刚刚学佛的朋友们，接触佛法有很多的戒律。

So, for those who have just started learning Buddhism, there are many precepts in the teachings.

我们要厌离世间，这个不好、这个不是真的啰，这是假的啰、我们不要执着了～小乘，这是小乘的教导。

We should renounce the world, thinking that it is not good, not real, or false – this is the teaching of Theravada, the Hinayana.

小乘的教导是：「都是真的，但是无常，会变掉，我们不要执着它！」

The teaching of Hinayana is: "Everything is real, but impermanent, and will change, so we should not cling to it!"

杯子是杯子，人是人，坏人是坏人，善人是善人，女是女，男是男，不能随便接触异性，这是要你产生厌离心。

A cup is a cup, a person is a person, a bad person is a bad person, a good person is a good person, a woman is a woman, a man is a man, and we should not casually interact with the opposite sex; this is to generate a sense of renunciation.

但是，他没有教你这些是『不实』，而只讲『无常』。

However, it does not teach that these things are "unreal," but only "impermanent."

无常，表示是真的存在，但是它会变掉，会死掉、会老掉、会毁坏掉、变旧了！

Impermanence means that something truly exists, but it will change, die, age, be destroyed, and become old.

没有直接告诉你：「本来都是空的。」因为刚刚开始学佛，我们智慧未开，这样教我们。

It doesn't directly tell you: "Everything is originally empty." Because when we just started learning Buddhism, our wisdom is not yet awakened, so it teaches us this way.

等你智慧开了一点，他就来了一个Mahayana，大乘的教授。

Once your wisdom has opened up a little, Mahayana, the Great Vehicle teachings, will come.

他说：「这一切都虚幻无实、空无自性！」。

It says: "Everything is illusory and unreal, empty of inherent nature!"

他讲的『空无自性』，还是承认有相、有境界！

The "emptiness of inherent nature" it talks about still acknowledges the existence of forms and realms!

境界是空无自性，大家因为不知道而争名夺利。

Realms are empty of inherent nature, but people fight for fame and gain because they don't know.

你真正懂得空无自性的空慧，真懂得『空』的道理的话，一定会同情这些人。

If you truly understand the wisdom of emptiness and the principle of "emptiness," you will surely have compassion for these people.

大家都不知道，而在那裡你争我夺，争得头破血流，太可怜了，包括你自己。

Everyone is ignorant, fighting and struggling against each other, resulting in terrible suffering, including for yourself.

所以大乘就慈悲，利他为主要精神。

Therefore, Mahayana emphasizes compassion, with altruism as its primary spirit.

最高的教授是什么？我们这裡叫做『金刚乘』、『密乘』，这只是我们给的名字，其实佛在世的时候已经教了的，尤其是莲花生大士带来的。

What is the highest teaching? Here we call it "Vajrayana" or "Tantrayana." These are just names we use, but in reality, the Buddha had already taught these teachings when he was alive, especially those brought by Guru Padmasambhava.

就是时机到了，因为你透过小乘、大乘，有基础了！没有这个基础，你没有办法！

It is because the time is right, and you have built a foundation through the Theravada and Mahayana teachings. Without this foundation, you cannot progress!

你没有通过小学、中学、大学，能不能念研究院呢？不能呀！

If you haven't gone through elementary school, middle school, and college, can you attend graduate school? No, you cannot!

一样呀，佛法最高的教授，在最后，佛才讲真话：「一切相，都是法身的显现！」。

In the same way, the highest teachings of the Buddha are only revealed at the end: "All phenomena are manifestations of the Dharmakaya!"

一切相，空间、时间，有情、无情，物质的、有生命的，通通是Dharmakaya，都是佛的净土！

All phenomena, space, time, sentient beings, inanimate objects, material or living, are all Dharmakaya, and they are all Buddha's Pure Land!

境界是佛的净土，我们看到的众生，每一位都是你的本尊，Deity，都是佛的身！

The realm is the Buddha's Pure Land. Every sentient being we see is your principal deity, a deity, and part of the Buddha's body!

每一位众生、每一个毛孔都是衪！

Every sentient being, every pore, is him!

净土那裡找呀？到西方找阿弥陀佛净土呀？当下即是！

Where can you find the Pure Land? Searching for Amitabha's Western Pure Land? It is right here and now!

你的智慧高，没有Impure Perception；用眼耳鼻舌身意所接受的Perception是觉受嘛；你的智慧开了，妄想的云雾清除掉了。你的Perception本身，变成纯净的Perception。

Your wisdom is high, without Impure Perception; the Perception accepted by the eyes, ears, nose, tongue, body, and mind is sensation; your wisdom has opened, and the clouds of delusion are cleared away. Your Perception itself becomes pure Perception.

所映现的，都是佛的净土，这是最高的教授。Each and Every Being，都是Deities！

What is manifested are all Buddha's Pure Lands, which is the highest teaching. Each and Every Being are Deities!

声音，空中飞鸟的声音，大家在纸上写字的声音，所有声音，都是佛的咒音、佛的真言。

Sounds, the sounds of birds flying in the sky, the sounds of people writing on paper, all sounds are Buddha's mantras, Buddha's true words.

声音那裡来呀？你说：是空气振动经过神经，所以变成声音。那是给喜欢理论的人的解说。

Where does sound come from? You say: it's the vibration of air passing through nerves that becomes sound. That's an explanation for people who like theories.

其实，声音本身空无自性。那空无自性怎么有声音？本来没有东西，怎么会显现成声音？佛的咒音！都是佛性现出来的。

In fact, sound itself is empty and without self-nature. How can emptiness without self-nature have sound? How can there be sound when there was originally nothing? Buddha's mantras! They are all manifestations of Buddha-nature.

那我们的思想呢？声音还有高低、长短能够分别，它当然是没有相，总是还有Voice 有Sound，这是报身的境界，佛的。

What about our thoughts? Sounds can be distinguished by their pitch and length, and although they have no form, they still have voice and sound, which is the realm of the Buddha's response body.

思想呢？我能够知道你心裡想甚么。那是我刚讲的空慧，空的智慧証到相当高的人，注意到你，就知道你心裡想什么。

Thoughts? I can know what you are thinking. That's the empty wisdom I just mentioned. A person who has reached a fairly high level of realization of empty wisdom, when they pay attention to you, they know what you are thinking.

他真正証到那个、入到那个「空的智慧」境界。

He truly realized and entered the realm of "emptiness wisdom."

人的思想本身，就是Dharmakaya，法身境界。

Human thoughts themselves are the Dharmakaya, the realm of the Dharma body.

无形、无相、无色！

Formless, attributeless, and colorless!

你不知道，看不出来，但是，你怎么能够移动你的身体，说出话来？

You don't know and can't see, but how can you move your body and speak?

你心不动，动不了！身、口都是受『意』的指挥出来的，意是君王，身口是奴隶！

If your mind doesn't move, you can't move! Body and speech are commanded by the "mind"; the mind is the king, and the body and speech are its slaves!

那意怎么动呢？动了，我们也看不出来呀！有没有颜色？有没有味道？在那裡动？都不知道！

How does the mind move? When it moves, we can't see it! Does it have a color? Does it have a taste? Where does it move? We don't know!

法身，佛的法身。

Dharma body, the Buddha's Dharma body.

声音是诸佛的报身，显现出来的是佛的净土，各位每一个众生都是Deity！

Sound is the reward body of all Buddhas, manifesting the Buddha's pure land, and every sentient being is a Deity!

知道了这个，然后以这个正见为基础，去禅修。

Knowing this, then with this right view as the foundation, practice meditation.

修定、修慧，定之后有慧，慧之后，定慧合一。

Cultivate concentration and wisdom; after attaining concentration, wisdom follows; after attaining wisdom, concentration and wisdom unite.

这样的境界，密宗就称为『一味』，显教叫做『定慧等持』。

Such a state is called "One Taste" in Esoteric Buddhism and "Equal Abiding in Concentration and Wisdom" in Exoteric Buddhism.

禅修的步骤，先专一、离戏，第叁个是一味，第四个呢？无修。

The steps of meditation are: first, single-pointedness and abandoning distractions (Soh: wrong translation, one-pointedness, then freedom from elaborations [simplicity]); the third is One Taste; the fourth is non-meditation.

所谓专一，就是定。你的心，定在一点都不动，不受环境的影响，不会散乱、不会昏沈。

Single-pointedness means concentration; your mind is focused on one point, unaffected by the environment, not scattered, and not dull.

把心安伏下来，你才能是用很平稳的心的状态，去想想诸佛所讲的『一切都无自性』，开发空的智慧。

Settle your mind down, and then you can use a very calm state of mind to think about what all the Buddhas have said, "All things have no inherent nature," and develop the wisdom of emptiness.

这是修慧，我们叫做『离戏』。

This is cultivating wisdom, which we call "detachment from illusory plays." (Soh: wrong translation, 『离戏』should be translated as "Nishprapanca" or "free from conceptual elaborations. or "freedom from conceptual proliferations"should be 'freedom from proliferations')

我们从眼耳鼻舌身意蒐集来的资讯，通通是Impure Perception的关係，都是戏论！

All the information we gather from our eyes, ears, nose, tongue, body, and mind is related to impure perception, and it is all illusory (Soh: should be translated as delusory proliferations)!

最简单而明显的是：觉得这个是我、那是你。那已经是根本的颠倒了，但我们没办法！

The simplest and most obvious example is: thinking that this is me, and that is you. That is already fundamentally confused, but we can't help it!

在定中，你能够修到离戏，有空的智慧。

In meditation, you can cultivate detachment from illusory plays (Soh: wrong translation, 『离戏』should be translated as "Nishprapanca" or "free from conceptual elaborations. or "freedom from conceptual proliferations") and attain the wisdom of emptiness.

定中是：我知道无我，我是假的，根本、本来就没有我，所以无我也是多余的。

During meditation, it is: I know there is no self, I am false, there is fundamentally no self, so the concept of no-self is also redundant.

定中知道得很清楚，出定呢？又没有了！为什么？

In meditation, you know it very clearly, but once you leave meditation, it's gone again! Why?

这个禅定的功夫跟Action(行愿)，在实际生活裡，还没有融合。

The skill of meditation and action (aspiration) have not yet been integrated into everyday life.

所以，第叁个是一味，定跟慧都不分了，两个合而为一，『你、我』『能、所』合一了，没有二元的境界叫One Taste，一味。就是没有你我，没有能所！我们都是有能所、有对立呀！ 我看到什么、我听到什么，这是能所的对立的境界。

So, the third stage is "One Taste," in which meditation and wisdom are inseparable, and both become one. "You" and "I," "subject" and "object" merge into one, and there is no duality. This state is called "One Taste." There is no you and me, no subject and object! We all have subject and object, opposition! What I see, what I hear, is the realm of opposition between subject and object.

你在修定、禅修念佛的时候，能亲証到一味；显教就叫定慧等持；等于说是你『能所』都消失了，在一元境界，没有在二元戏论裡头。然后『无修』。

When you practice meditation or mindfulness of the Buddha, you can witness the oneness; this is called "equal holding of concentration and wisdom" in the revealed teachings. It means that both your "ability and place" (Soh: wrong translation, should be "subject and object") disappear, and you are in a non-dual state, not in the realm of dualistic plays (Soh: wrong translation, should be 'dualistic proliferations'). Then, there is "no cultivation."

那出定了做人做事，你已经『幻身成就』，秘密在这裡了！为什么你能够在日常生活裡，出定入定一样呢？因为你幻身成就了！你Illusory Body修成功，在心轮那裡有，假如我修到，我一看，就知道你修有了；如果我没有修成功这个，就是你幻身在心轮裡头，我也看不出来。

When you come out of meditation and engage in daily activities, you have already achieved the "illusory body," and the secret lies here! Why can you be the same in daily life, whether entering or leaving meditation? Because you have achieved the illusory body! If your Illusory Body practice is successful, it will be present in your heart wheel. If I have achieved it, I can see whether you have achieved it; if I have not succeeded, even if your illusory body is within your heart wheel, I will not be able to see it.

因为，外表跟他还没有成就以前完全一样，没有差别！No difference at all！并不是说，你幻身成就了，你外表就红光满面，或肤色有什么变化。塬来廋廋的、小小的，黄色皮肤，就是那个样子。但是，他已经幻身成就在心轮裡头。但是，要你真正自己成就的人才看得到！他的心已经变成Pure Perception，净幻身。他的心从『他的幻身的心』这里出现、这裡用，所以出定、入定一样！

The outward appearance is exactly the same as before the achievement, with no difference at all! It doesn't mean that when you achieve the illusory body, your face will be radiant, or your skin color will change. Thin, small, with yellow skin, that's how it looks. However, the illusory body has been achieved within the heart wheel. But only those who have truly achieved it themselves can see it! Their minds have become Pure Perception, the pure illusory body. Their minds emerge and function from the "mind of their illusory body," so entering and leaving meditation are the same! 

不是说：「你出定、入定都一样保持那个境界。」。这是最大的秘密，最高级的「幻身成就」的教授。

It is not said that "you maintain the same state when entering or leaving meditation." This is the biggest secret and the highest level of "illusory body accomplishment" teaching.

修行为何不易上路--洪文亮医师演讲实录 (8)

Why is it difficult to embark on the path of cultivation - Dr. Hong Wenliang's Lecture Transcript (8)

拾壹、大手印的秘密 最后，我再报告为什么我们心的自性、心的本体不容易看。根本净光，就是我们的心的本地风光，也就是心的源头，为什么我们不容易看到？

Eleven, the secret of Mahamudra. Finally, I will report why it is not easy for us to see the nature of our mind and the essence of our mind. The fundamental pure light is the original scenery of our mind and the source of our mind. Why can't we see it easily?

第一个塬因：真正的、我们的佛心Too close，太近了。我们要看纸上的字，太近，你能够读吗？太接近我们了！生下来到现在，那一个人自己看到自己的脸？因为太近了嘛，所以看不见！

The first reason: the true Buddha nature is too close, too close. If you want to read the words on the paper, can you read them if they are too close? It's too close to us! From birth till now, has anyone ever seen their own face? Because it's too close, we can't see it!

这个RIGPA，是因为这个道理，我们不容易认到它。太近了！每天用的是它，就像自己没办法看到自己的脸一样的，不容易认到，这是第一个塬因。

This Rigpa is because of this reason, we can't easily recognize it. It's too close! We use it every day, just like we can't see our own face, it's not easy to recognize, this is the first reason.

第二个塬因：这RIGPA会显现很多的境相，让你经验，所有我们现在看到、听到，都是它的经验。这个Experience太深了，莫测高深！好像我们在海边看大海，想知道海多深，你能够测量它吗？无法测量！

The second reason: This Rigpa will manifest many phenomena, allowing you to experience. Everything we see and hear now is its experience. This experience is too deep, immeasurable! It's like standing by the sea and wanting to know how deep it is, can you measure it? It's impossible to measure!

一样的，我们的心，能够让我们经验的那个～深不可测。

The same is true for our mind, which enables us to experience the unfathomable.

所以，我们跟本没有办法了解这个RIGPA！

Thus, we fundamentally have no way of understanding this RIGPA!

最后，密宗明心见性，就是禅宗的顿悟法门。

In the end, the Vajrayana's method of recognizing mind's true nature is the same as the Chan/Zen school's sudden enlightenment.

「直指人心，见性成佛」那一下子，在密宗的修法，叫做『大手印』教授，直接看到你心的塬来面目。

"Pointing directly at the human mind and seeing one's nature to become a Buddha," in Vajrayana practice, this is called "Mahamudra" teaching, directly seeing the original face of your mind.

这一种指导，Instruction，我们叫MAHAMUDRA，大手印。

This kind of guidance, instruction, we call Mahamudra.

大手印太简单了，Too easy！因为太简单，所以你就没有办法认到它！Too easy！

Mahamudra is too simple, too easy! Because it's too simple, you can't recognize it! Too easy!

你问问那真正的大修行人，像宗萨仁波切等，因为丁果仁波切、敦珠法王都走了。

You can ask the great practitioners, like Zong Sar Rinpoche and others, because Dilgo Khyentse Rinpoche and Dudjom Rinpoche have passed away. do it, which is a bit strange!

第叁个是：成佛的境界太神妙、太美妙

问他们真正亲証到『心的本体』、『心自性』，禅宗讲的本地风光的人，『那么简单，你怎么不会呀？』。

Ask them about the true realization of the "essence of mind" and "mind's nature," the people who have experienced the original state in Chan/Zen teachings, "It's so simple, how can you not understand?"

Too easy的关係，我们没有办法做，这有一点怪怪的呢！

It's because it's too easy that we can't。

The third point is: the state of Buddhahood is too wonderful and marvelous.

我们的思想，好像很窄的一条沟，大海的水，要从这么小的沟里，一下流过去，能吗？一样的！

Our thoughts are like a very narrow ditch; can the water of the vast ocean flow through such a small ditch all at once? It's the same!

佛的境界的美妙、神妙，不是我们人这么小小的脑：妄想一大堆的二元境界裡滚的那一种思想能够知道它的。这叫做Inlightmence too excellent，太神妙、太神奇！

The marvelous and miraculous realm of the Buddha is not something that our tiny human minds, filled with delusions and dualistic thoughts, can comprehend. This is called "Inlightmence too excellent," too marvelous and too miraculous!

你看这多怪，第一个是太近Too close，第二个是佛心的经验；实际上，我们所有的经验，都是心、心本体的经验。

How strange it is: the first aspect is "too close," the second is the experience of the Buddha-mind; in fact, all of our experiences are experiences of the mind and the essence of the mind.

我举一个例子，这里有银幕，你要映什么电影，它都可以做，拿什么片子来，它就给你做，是不是？心就是银幕一样，它所有经验都没有问题，你来做什么，我就现出什么给你。一样呀！这佛心的经验！

Let me give you an example: there is a screen here, and whatever movie you want to project on it, it can do so; whatever film you bring, it will show it, right? The mind is like a screen, and it has no problem with any experience; whatever you do, I will manifest it for you. It's the same! This is the experience of the Buddha-mind!

这个味道有一点不对，也只能这样讲。实在难讲这个境界。

This way of explaining it might not be quite right, but it's the best I can do. It's really difficult to describe this state.

心本身，好像银幕一样，你拿什么片子来照，我都如实的给你放映，所有的，我们现在、过去、未来时间的经验、空间的经验。

The mind itself is like a screen, and whatever film you bring, I will faithfully project it for you; all our experiences of the present, past, and future, and our spatial experiences.

到美国西海岸，要坐喷射机十几个小时，好远哪！那个远的感觉，这个距离的长短，心没有动，没有时间的！你觉得『哎呀！那么久还没到！』，那是心作用了，才有时间的观念。

To get to the west coast of the United States, it takes more than ten hours on a jet plane; it's so far away! The feeling of distance, the length of the journey, there is no movement of the mind, no time! You think, "Ah! It's taking so long to get there!" That's the mind at work, creating the concept of time.

从这裡走到候教授那裡，一、二、叁步就到了，好像是可以测量那个长度，我们认为距离是真的东西，你心没有动，有没有距离呀？你心想叁步就到了，那个是心的念头一起，才有距离！所有一切就是心本身，能够经验就是心本身！

From here, walking to Professor Hou's place, it takes one, two, three steps to get there, as if the distance can be measured; we believe that distance is a real thing, but if your mind doesn't move, is there really any distance? If your mind thinks it takes three steps to get there, it's the mind's thought that creates the distance! Everything is the mind itself, the ability to experience is the mind itself!

太莫测高深了。第叁个呢？大手印、顿悟的法门，太容易了！真正亲証到心的本体的修行者说：『哎呀，这么简单，你怎么不会！』。太过简单，所以大家不会。为什么简单？他说：『只要你，不要东想西想，妄想都不要，轻轻的把你的心安放在它的本来的、塬来的面目上就对了。』

It's too unfathomable and profound. The third aspect? Mahamudra, the sudden enlightenment method, is too easy! True practitioners who have personally realized the essence of the mind say: "Ah, it's so simple, how can you not understand!" It's too simple, so people don't get it. Why is it simple? They say, "All you have to do is not think about this or that, not have any delusions, and gently rest your mind on its original, inherent nature."

但是，我们就不敢放呀，也不会放呀！叫你放，就：『安呢耶塞麦？』(这样可以吗？)。那个，就是你的妄想！放了，「对吗？」，又是你又随便来了，又头上安头了！「耶，这样吗？」「嗯？不对、不对」「这样就对了」「耶、这个也是不对！」。

But we don't dare to let go, and we don't know how to let go! When you're told to let go, you ask, "Is it okay like this?" (安呢耶塞麦？). That is your delusion! After letting go, you ask, "Is this right?" You're being careless again, and your head is burdened! "Is this it?" "Hmm? No, no." "This is it." "Oh, this is wrong too!"

就是lightly(很轻轻的) rest in your nature of Mind！轻轻的把你的心，放在本来的、它那个安祥的、本来的、明明觉觉的，它的本位上就对了！

Just lightly rest in your nature of Mind! Gently place your mind on its original, peaceful, inherent, clear and aware state, and it will be right!

做得到的人说：「这么简单，怎么不会呢？」。Too Easy, MahaMudra！顿悟，就是那么简单！但是，悟后要起修喔！悟后没有起修的话，你一起来，就什么都没有，又失掉了！

Those who can do it say, "It's so simple, how can you not understand?" Too Easy, MahaMudra! Sudden enlightenment is just that simple! However, after enlightenment, you need to start practicing! If you don't practice after enlightenment, once you get up, you'll have nothing, and you'll lose it again!

我们在日常生活裡，不一定打坐才能够看到那个根本净光，就我们在擤鼻涕，『ㄎㄥ～』那个时候，哎，看到那个鼻涕，「哦，多了、黄了」，这个要看看什么颜色，那已经没有了。

In our daily life, we don't necessarily need to sit in meditation to see the fundamental pure light. When we are blowing our nose, "Keng~" at that moment, we see the mucus, "Oh, it's more, it's yellow," and we want to see what color it is, then it's already gone.

『ㄎㄥ～』那一下子，一闪，过去了。想要擤鼻涕，那个还不是，正在做的时候，『嗯～』什么念头都没有，空的！那一下子，那是一闪，你也认不到。

"Keng~" in that instant, it flashes by and is gone. Wanting to blow your nose, that's not it either. In the process of doing it, "Hmm~" there are no thoughts, it's empty! In that instant, it's a flash, and you can't recognize it.

一百公尺跑完了，『ㄏㄜ、ㄏㄜ、ㄏㄜ』(气喘如牛)，什么念头都没有，『哎呀！累了！』又不是了！

After running 100 meters, "heh, heh, heh" (panting like a cow), there are no thoughts, "Ah! Tired!" That's not it either!

It’s confusion discursive consciousness，又在混乱颠倒的意识裡头，『哎呀！太累了！』，Discursive Consciousness，已经在我们轮迴的、妄想的凡夫境界。

It's confusion discursive consciousness, caught up in the chaotic, inverted state of mind, "Ah! So tired!", discursive consciousness, already in our realm of cyclic existence and deluded ordinary beings.

那当下跑完的时候，那『ㄏㄜ、ㄏㄜ、ㄏㄜ』，一闪，过去了。『哎哟！不得了！』，哎、哎，又来了，又是凡夫的轮迴境界了！

When finishing the run, the "heh, heh, heh" flashes by and is gone. "Oh, no! Terrible!" Ah, ah, it comes back, and it's the ordinary beings' cyclic existence realm again!

所以，大手印too easy，我们没有自信，都是怀疑『这个对吗？』『难道这么简单吗？』，这个又丢了！又掉了！就这么一回事。

So, Mahamudra is too easy, we lack confidence, and are always doubting, "Is this right?" "Could it be this simple?" Then we lose it and drop it again! That's all there is to it.

第四个是：如果你能够善护念，能够把这个境界Developed，Stabilized，稳定化，并把它扩张的话，太美妙、太美妙，所有的神通变化，都从心的本体的这个，它本身具有，何其自性本自具足！

The fourth point is: If you can protect your mindfulness well, develop and stabilize this state, and expand it, it's so wonderful, so wonderful, all the supernatural transformations arise from the essence of the mind itself, how inherently complete is its own nature!

我们就用这一句话，做今天的结语，谢谢各位！

We'll use this sentence as the conclusion for today, thank you, everyone!

我所讲的这个，是大家『心』的经验，(大众鼓掌)。

What I've been talking about is everyone's "heart" experience (the audience applauds).

听到声音的时候，大家都说『耶！很多人拍手的声音。』，声音都是拍手的声音，这个念头去不掉，都有这个经验。

When hearing the sound, everyone says, "Yeah! Lots of people clapping." The sound is all applause, and this thought can't be removed; everyone has this experience.

「喔！这是大家拍手的声音」「哎！这是你讲得好！」，这个就是执着，就是轮迴的动因。

"Oh! This is the sound of everyone clapping." "Ah! This is because you spoke well!" This is attachment, the driving force of cyclic existence.

根本没有这个东西耶！显现出来这个声音，是佛的法身的那个Wonderful Mind，Nature Mind它Manifestation，它的一个Sambhgakaya，报身境界，就是声音耶！

In fact, there is no such thing! The sound that manifests is the Wonderful Mind of the Buddha's Dharmakaya, the manifestation of the Nature Mind, a Sambhogakaya, the realm of the reward body, which is the sound itself!

那我们就不是、就抓了！我们不但对声音这样，对自己的相，抓得更紧！

Then we are not, and we grasp! Not only do we grasp the sound like this, but we also hold on to our own appearances even more tightly!

我漂亮、我是女的，我的头髮怎么样。睡觉的时候，你都知道你烫成什么头髮！

I'm beautiful, I'm a woman, how is my hair? When you sleep, you know what kind of hairstyle you have!

身相拿不掉，你怎么能够成佛呢？相都执着了，还说要把我执拿掉，那是不可能的！

If you can't let go of your physical appearance, how can you become a Buddha? If you are attached to appearances, it is impossible to remove your attachment!

为了要去掉身相，所以我们要修『生起次第』嘛！把自己观成释迦牟尼、观世音菩萨，或把自己观成阿弥陀佛，生起次第，是不是？就是为了要去掉我们对身相的执着。

To get rid of our attachment to physical appearance, we need to practice "generation stage," right? Visualize ourselves as Shakyamuni Buddha, Avalokiteshvara, or Amitabha Buddha, in the generation stage, isn't it? It's all for the purpose of removing our attachment to physical appearance.