Hello, I have a lengthy Chinese text that I need translated into English. I'd like the translation to be done paragraph by paragraph, with each original Chinese paragraph followed by its English translation. Here's the text:

“[long text snipped]“

Please start by translating the first one or two paragraphs, and then continue with the rest in subsequent messages. Thank you!

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Sure, let's start with the translation of the first two paragraphs of your text:

Original Text:

“物物皆自己，心心绝诸缘

洪文亮医师口述

二〇〇一年四月马来西亚，“蛙鼓楼”

Translation:

"Everything is oneself, mind cuts off all connections

Narrated by Dr. Hong Wenliang

In April 2001, Malaysia, 'Frog Drum Tower'"

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Original Text:

“天童山觉和尚宏智禅师语录选析

只是诸人妙净明心，在一切尘一切刹，与法界等，清净如满月，妙明常照烛。于诸缘中，出一头地。古人道，即此见闻非见闻，更无声色可呈君。个中若了浑无事，体用何妨分不分。若能恁去，闻声便悟道，见色便明心。到恁时，不被一切法碍。物物皆自己，心心绝诸缘，何处不成等正觉？何处不转大法轮？何处不度脱众生？何处不入涅槃？若论此事，不论僧俗，不在久近。若尔一念相应，照体独立，物我皆如，在一切时，圆陀陀，明了了，净裸裸，赤洒洒，堂堂地现前。在一切时，成佛作祖。只为尔放不下，自筑界墙便见有自它。是尔自碍三界，三界岂碍尔？若自不作障碍，便是普遍底身，普遍底心，是大自在汉。所以古人道，一法若有，毗卢堕在凡夫；万法若无，普贤失其境界。且道，作么生得恰好相应去？还会么？虚空谁肯挂一物，大海自然归百川。”

Translation:

"Selected Analysis of the Sayings of Master Hongzhi, Chan Master of Tiantong Mountain

It is just that the wondrously pure and clear mind of each person, in all dust and lands, is like the Dharma realm itself, pure as the full moon, wonderfully bright and constantly illuminating. Among various conditions, it stands out. The ancients said, this seeing and hearing is not really seeing and hearing, with no sound or color to present to you. If one understands this thoroughly, there are no concerns. Whether the essence and its function are divided or not does not matter. If one can achieve this state, upon hearing a sound, one instantly understands the way; upon seeing a color, one clearly perceives the mind. At such a time, one is not hindered by any dharma. Everything is oneself, every heart is cut off from all connections. Where is there not equal and correct awakening? Where is the great Dharma wheel not turned? Where are sentient beings not saved? Where is Nirvana not entered? Regarding this matter, it does not distinguish between monks and laypeople, nor does it depend on the length of practice. If your thoughts respond in this way, standing alone reflecting the essence, with things and self as such, at all times complete and round, clearly understood, purely bare, vividly stripped, and majestically present. At all times, one achieves Buddhahood and becomes an ancestor. It is only because you cannot let go, and build walls of separation yourself, that you see self and others. It is you who hinder the three realms; how can the three realms hinder you? If you do not create obstacles for yourself, then you are universally embodied, with a universally embodied mind, a truly liberated person. Thus, the ancients said, if one dharma exists, then Vairocana falls to the level of an ordinary person; if all dharmas are nonexistent, then Samantabhadra loses his realm. Tell me, how should one act to respond appropriately? Do you still know? Who would hang something in the empty sky, as all rivers naturally flow to the great ocean?"

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Original Text:

“宏智禅师广录卷第五

1.这一段我想介绍给各位的是，主要是看到最后这一句：“若论此事，不论僧俗，不在久近”。很多人都反对禅宗的顿悟法门，以为这是假的，是你们乱讲，或说一定要出家才成，你们在家的怎修都是还是在家。为了这个我才提出这一段。”

Translation:

"Excerpts from the Fifth Volume of Master Hongzhi's Extensive Record

    The part I want to introduce to you mainly focuses on the last sentence: 'Regarding this matter, it does not distinguish between monks and laypeople, nor does it depend on the length of practice.' Many people oppose the Zen approach of sudden enlightenment, thinking it is false, mere nonsense, or claim that enlightenment is only possible if one becomes a monk, disregarding those who practice at home. This is why I brought up this section."

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Original Text:

“宏智禅师是宋朝真正开悟的大禅师。最后那一段的意思是，假如论此事，明心见性最重要。佛得点头给迦叶，就是这个事。假如你真的要跟佛一样，得到这个正觉。那个正觉是什么？就是不神经病，很正常的样子就是等正觉。这是佛讲的。我们讲佛，佛就是没有精神病。精神病好了就是等正觉。我们都是多多少少，深深浅浅，深浅之分，但都是精神有毛病、心病。所以，他说『若论此事』，真的是佛要传给迦叶，不是佛传给他的呀。“啊，你跟我一样”，只是一个同意认可而已，不是他给的。那一代代，迦叶传给阿难，一代代传了下来，到了六祖，一直传“这个事”。真的有那一“着”的人，看到一个人跟他一样，跟佛祖一见明星一样，或者是迦叶看到佛在手里拈花，是不是？”

Translation:

"Master Hongzhi was a great Chan master of the Song dynasty who truly attained enlightenment. The essence of that last part is that in discussing this matter, realizing the nature of the mind is of utmost importance. It's like the Buddha nodding in approval to Mahakasyapa; this is the matter. If you truly want to be like the Buddha and attain this right awakening, what is this right awakening? It's not about being mentally ill or not; a normal state is equal to right awakening, as the Buddha taught. We talk about Buddha, and Buddha is without mental illness. Curing mental illness is like attaining right awakening. All of us, to varying degrees, deep or shallow, have mental disturbances, heart illnesses. Thus, he says, 'Regarding this matter,' it's really about the Buddha wanting to pass this on to Mahakasyapa, not that Buddha gave it to him. 'Ah, you are like me,' is just a recognition and approval, not something he gave. It was passed down from generation to generation, from Mahakasyapa to Ananda, and so on, down to the Sixth Patriarch, continuously passing on 'this matter.' Those who really hit the mark see someone just like them, just as Mahakasyapa saw the Buddha holding a flower in his hand, right?"

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Original Text:

“2.那很多人不知道阿难是怎么开悟的。我们介绍过，可是很多外面的人解释错了。阿难是释迦牟尼佛过去之后才开悟的。释迦牟尼佛在世时，阿难虽然永远在他身边，但是他就是没有办法指出一大事因缘“平等心”是什么，不知道。知道是知道，但不是见性，不是真正得到这个。所以呢，阿难很苦恼啊。那释迦牟尼过世后，他们开会，要编辑编辑佛留下的话。阿难也要参加，但迦叶说你不能参加。阿难问何故，说我参与这么久，记性好，什么大小论辩，外道来找佛，我在旁边都听到佛怎么教，佛教的什么密咒呀，什么修行的法门，都在旁边听过呀，我通通记得，记得清楚。我不参加你们收集不来、编辑不成的。迦叶说，在这里呢，只有真正证到佛性的，证到此事的，才能进入参加。阿难没办法参加，却哭哭啼啼地求说，师兄啊，让我参加好不好，我都记得那么多，这一次网开一面，让我进来吧。他就等迦叶许可。迦叶不讲话，他转身就走，不准就是不准。才走了两步，迦叶就在后面叫：“阿难！”，“啊！”，开悟了！是这样开悟的了。不是说把门前的旗杆上的旗升起来了。佛在世时要把旗升起来表示佛开始讲法。所以，阿难在失望之余，只好走出去，才走了两步，迦叶在后面叫了一声。他已经是很失望，所以这个很重要，不准就不准，这个没办法了，伤心失望，几乎涕零了，多丢脸、难堪。佛的弟子，一辈子在他身边，又记得那多，什么都知道，就是不让他参加，面子都没有了，好难过。这时候，后面却来了一声“阿难！”，“啊”，他本来就钻在极度难堪、丢脸的这个情绪里头，什念头都没有，忽然这个时候听到这一声叫唤，而他还懂得回音，耳根根本不跟着你的意识分别情绪状态的，有了声音就是有了，那个六根本来样子一动，“啊！原来我根本没有迷糊，本来就是法身所现。”，法身所现，他知道啊，他听过那么多，怎不知是法身所现？可是那“我是法身所现”是头脑所想的呀。在十分伤心失落丢脸时，忽然来个“阿难”的叫声，这时候的震动， “啊！”，头脑动，他这一转身，迦叶知道，阿难也知道

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Original Text:

“2.那很多人不知道阿难是怎么开悟的。我们介绍过，可是很多外面的人解释错了。阿难是释迦牟尼佛过去之后才开悟的。释迦牟尼佛在世时，阿难虽然永远在他身边，但是他就是没有办法指出一大事因缘“平等心”是什么，不知道。知道是知道，但不是见性，不是真正得到这个。所以呢，阿难很苦恼啊。那释迦牟尼过世后，他们开会，要编辑编辑佛留下的话。阿难也要参加，但迦叶说你不能参加。阿难问何故，说我参与这么久，记性好，什么大小论辩，外道来找佛，我在旁边都听到佛怎么教，佛教的什么密咒呀，什么修行的法门，都在旁边听过呀，我通通记得，记得清楚。我不参加你们收集不来、编辑不成的。迦叶说，在这里呢，只有真正证到佛性的，证到此事的，才能进入参加。阿难没办法参加，却哭哭啼啼地求说，师兄啊，让我参加好不好，我都记得那么多，这一次网开一面，让我进来吧。他就等迦叶许可。迦叶不讲话，他转身就走，不准就是不准。才走了两步，迦叶就在后面叫：“阿难！”，“啊！”，开悟了！是这样开悟的了。不是说把门前的旗杆上的旗升起来了。佛在世时要把旗升起来表示佛开始讲法。所以，阿难在失望之余，只好走出去，才走了两步，迦叶在后面叫了一声。他已经是很失望，所以这个很重要，不准就不准，这个没办法了，伤心失望，几乎涕零了，多丢脸、难堪。佛的弟子，一辈子在他身边，又记得那多，什么都知道，就是不让他参加，面子都没有了，好难过。这时候，后面却来了一声“阿难！”，“啊”，他本来就钻在极度难堪、丢脸的这个情绪里头，什念头都没有，忽然这个时候听到这一声叫唤，而他还懂得回音，耳根根本不跟着你的意识分别情绪状态的，有了声音就是有了，那个六根本来样子一动，“啊！原来我根本没有迷糊，本来就是法身所现。”，法身所现，他知道啊，他听过那么多，怎不知是法身所现？可是那“我是法身所现”是头脑所想的呀。在十分伤心失落丢脸时，忽然来个“阿难”的叫声，这时候的震动， “啊！”，头脑动，他这一转身，迦叶知道，阿难也知道

Translation:

"2. Many people do not know how Ananda became enlightened. We have introduced this before, but many outsiders have misunderstood. Ananda only attained enlightenment after the passing of Sakyamuni Buddha. While Sakyamuni Buddha was alive, Ananda, always by his side, could not grasp the great matter of 'equanimity of heart'; he knew, but it was not about seeing the nature or really getting it. So, Ananda was quite troubled. After the passing of Sakyamuni Buddha, when they gathered to compile the Buddha's teachings, Ananda wanted to participate, but Mahakasyapa said he could not. Ananda asked why, stating he had been involved for so long, had good memory, knew every major and minor debate, everything Buddha taught against external paths; he had heard it all and remembered clearly. He argued that without his participation, they could not gather or compile the teachings. Mahakasyapa said that only those who had truly realized Buddha-nature, who had understood this matter, could join. Ananda, unable to participate, begged tearfully, asking his elder brother monk to let him join, citing his vast memory. But Mahakasyapa remained silent and walked away, not granting permission. Ananda, disappointed, had no choice but to leave. But just after taking a few steps, Mahakasyapa called out from behind, 'Ananda!' and with that, 'Ah!', Ananda became enlightened. It was not about raising the flag on the flagpole in front of the door, a symbol when Buddha started to preach. In his disappointment, Ananda had to leave, and just after a few steps, hearing Mahakasyapa's call, he realized. He was deeply embarrassed and shamefaced, no thoughts at all, and suddenly, hearing that call, he reacted. The ear root does not follow your consciousness to distinguish emotional states; once there is sound, it is there. The six roots move naturally, 'Ah! I was never confused; it was always the manifestation of the Dharma body.' He knew, having heard so much, how could he not know it was the manifestation of the Dharma body? But this 'I am the manifestation of the Dharma body' was a thought of the mind. At the moment of intense embarrassment and loss of face, suddenly came the call 'Ananda!', and at that moment of shock, 'Ah!', the mind moved, and with this turning around, both Mahakasyapa and Ananda knew."

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Original Text:

“同时嘛。迦叶即说：哈，课已经讲完了。你的境界跟我的境界，我看佛在拈花，那一下，跟你此刻听到‘阿难’那一下，和释迦牟尼看到明星那‘啊呀’一下一样。好了，好了，门前那个旗可以降下了，等于法会完了嘛。‘倒却门前刹杆着’，很多人说，阿难到外面去，把旗杆摸到了（用触根）才悟到的。因为阿难跟迦叶已经见面谈话，已经为了可以不可以参加编辑论辩，论了又不准，即何必再叫阿难呢？你已经跟我谈了半天，我还要叫你某某吗？神经病。我已经跟大家在一起了嘛。阿难很失望，他以为迦叶不理他了，他根本不期待迦叶会叫他，走了两步，忽然来了叫唤。这个时候没有一个念头，除了伤心之外，没有其他念头。这个时候一个自己，那个声音的一个自己动到那个，那个声音在那里显现。声音在你那里显现不是他听到、迦叶听到。普通的境界是，我听到迦叶在叫，马上就说‘迦叶师兄在后’，那个时候不叫师兄，现在动不动叫‘师兄师妹’的一大堆。他那时候‘嘿，Mahagashia在叫我’这个念头先起，那就没有了，就擦身而过。就是偏偏那个失望到伤心脸红的时候，就听到人家叫我阿难，这个时候力量才大，这个时候还没有那个意识动啊。迦叶在我背后叫的这个concept，这个概念兴起以前，那个法身本身显现在那里的东西，同时‘碰！’了出来，跟普通显现的境界不一样的那个境界同时显现了，这就是‘虚明自照，明寂自现’，明明白白寂寂。很寂就是不动思想，寂就是非思量；这个明呢，是非思量，不是昏沉啊，不是石头、木头吗？不是。有了声音，咦，青蛙叫了，根本没有想到它要叫，啊，自然就有了，明寂自现。那一下子‘啊！嘿？’，就高兴了。‘好了好了，你把旗杆放下，降旗了’。这即是‘倒却门前刹杆着’，并不是你去摸了刹杆才开悟。他叫一声阿难那个时候，梦已醒。所以说，‘若论此事’，要谈释尊的一见明星那一下，迦叶的一见释尊手中拿着花玩，阿难的听到迦叶叫了一声‘阿难’，灵云看到桃花，他本来那仓惶了二三十年，回到家，一直在感叹，什么都是一样，没有见性，找了许多师父，什么仪轨、灌顶啦，灵云很失望，还不是一样呀。‘我知道这个不是，但是没有办法，‘一夜落花雨’，不来就是不来，满城还是臭臭的，流水香都没有，没有就是没有，所以他就失望地回到家。抬头往窗外一看，看到桃花，一见桃花，啊，踏破铁鞋无觅处，就在这里！跟一见明星的景致，‘一大事’一样。‘若论此事’，就是讲的这个。”

Translation:

"At the same time, Mahakasyapa said: 'Ah, the lesson is over.' Your realm and mine, when I saw Buddha holding the flower, that moment, and your moment hearing 'Ananda', just like when Sakyamuni saw the morning star and exclaimed, 'Ah!'. That's it, the flag in front of the door can be lowered now, as if the assembly is over. 'Turning the stupa's flagpole upside down', many say Ananda realized enlightenment by touching the flagpole outside (using the sense of touch). Since Ananda and Mahakasyapa had already met and talked about whether he could participate in the compilation of the debates, and he was not allowed, why call Ananda again? You've already talked to me for so long, do I need to call you by name? It's absurd. I've been with everyone already. Ananda was so disappointed, he didn't expect Mahakasyapa to call him, and just two steps away, suddenly there was a call. At that time, there was no thought, except for sadness. At that moment, that sound of 'Ananda' moved him, and that sound appeared there. The sound appeared not because he heard it, or Mahakasyapa heard it. The usual state is, 'I hear Mahakasyapa calling', and immediately you'd say, 'Mahakasyapa is behind me'. But at that time, he didn't call him 'brother'. Nowadays, people casually call each other 'brother' and 'sister'. Back then, 'Hey, Mahagashia is calling me'—this thought would have missed the point. It was precisely in that moment of utmost disappointment and embarrassment that hearing someone call 'Ananda' had such power, and his consciousness had not yet moved. Before the concept of 'Mahakasyapa calling me from behind' arose, the Dharma body itself manifested there, and suddenly, 'Bang!', it came out, a different state of manifestation from the ordinary, appearing simultaneously. This is 'the clear illumination of emptiness, the silent revelation of clarity'—so clear, so silent. Silence is not to move thoughts; it's beyond conception; not dullness, not like stone or wood. When there's sound, ah, the frog croaks, without thinking about it, it just happens, naturally, clear silence manifests. At that moment, 'Ah! Eh?', he was delighted. 'Alright, alright, lower the flag on the flagpole, the assembly is over.' This is what it means by 'turning the stupa's flagpole upside down', not that enlightenment came from touching the flagpole. When he was called 'Ananda' at that moment, the dream was awakened. So, speaking of 'this matter', it's about the instant Sakyamuni saw the morning star, Mahakasyapa saw Buddha playing with a flower, Ananda heard Mahakasyapa calling 'Ananda', and Lingyun saw the peach blossoms. He had been anxious for twenty or thirty years, returned home, and kept sighing that everything was the same, not having seen the nature, sought many masters, underwent various rituals and initiations. Lingyun was disappointed; it was still the same. 'I know this is not it, but what can I do? "A night of falling flower rain", if it doesn't come, it doesn't; the city still stinks, no fragrance of flowing water, it's just not there.' So, he returned home disappointed. Looking out the window, he saw the peach blossoms, and upon seeing them, 'Ah, what I've searched for tirelessly is right here!' Just like the moment of seeing the morning star, 'a great matter'. 'Speaking of this matter', it's about this."

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Original Text:

“3.你要注意看，他们真正的学了那么久，读了那么久，苦修了那么久，念佛、念咒、打坐，辛苦得很呐 ！ 不像我们这轻松啊！但是还是不行，还都是需要那么一下，那么一下，一定还是要‘一夜落花雨’。没有办法，那无根树，根本没有等到春风，它就‘哎’地花自开了。奇怪了，那春天要来，要大自然界叫春风来吗？没有呀，那怎么一下子就春天了呢？春天在哪里？把春找不出来，找不到，但是大家都知道春天。那奇怪呢，明明是春天，不会误会是冬天，但是春是什么？找不到，但就是春。这个象不会错掉，奇怪呢。‘若论此事’，他就讲这个。‘不论僧俗’，大家注意，这个事情，这一着，这一下，真正的佛法的真正东西，根本不论是出家人、在家人。‘不论久近’，不是你修了很久很久的‘久参的’，在佛法里打滚了十年二十年的，你才有机会，不是，‘近’，新近，刚修半年的，从来都没有学过佛法的，不论这个，根本都没有听过佛的一个什么，什么佛字心字都没有，什么都不知道，‘不在久近’！ 不在这个上头。为什么？个个都是他嘛。这个跟你学了很久和刚刚学有关系吗？没有嘛。跟出家不出家有关系吗？那是人类在那里分的。释迦牟尼那个时候是为了应对环境的那个样子，所以一定要有organisation。不是说，organised这个group才能开悟，没有。维摩诘居士不是居士吗？所以要请各位特别注意，‘若论此事’，真正的修证佛法的人，不要担心你出家，不要担心你不出家，也不要担心我是刚修的，‘我没办法啦，你们学了那久，都不行，我怎能够？’，这是你的思想在动，你在找借口。所以这个提出来就是这样。”

Translation:

"3. Pay attention, they truly studied for so long, read for so long, underwent rigorous practice for so long, reciting Buddha’s name, mantras, and meditating, with great hardship! Not like us, who have it easy! But still, it was not enough; they still needed that particular moment, that 'overnight rain of falling flowers'. There was no way around it; like a tree without roots that blooms without waiting for the spring breeze. It's curious, isn’t it? Does spring need to be summoned by nature to come? No, but somehow, suddenly, it is spring. Where is spring? You can't pinpoint it, but everyone knows it’s spring. It’s clearly spring, no mistaking it for winter, but what is spring? It’s elusive, yet it is spring. This phenomenon won’t go wrong; it’s curious. 'Speaking of this matter', he talks about this. 'Regardless of monks or laypeople', everyone should note, this matter, this moment, the true essence of Buddhism, doesn’t differentiate between monks and laypeople. 'Regardless of long or short', it's not about having practiced for a very long time, being immersed in Buddhism for ten or twenty years to have a chance. It's not about 'recent', newly started, half a year into practice, never having learned about Buddhism, not knowing anything about the word 'Buddha' or 'heart', completely unaware, 'not about long or short'! It's not about that. Why? Everyone is the same in this regard. Does it matter if you've studied long or just started? No. Does it matter if you're ordained or not? That's a division created by people. At the time of Sakyamuni Buddha, it was about adapting to the environment, so there had to be an organization. It's not that only those in an organized group can achieve enlightenment. Wasn't Vimalakirti a layperson? Therefore, I urge everyone to pay special attention to 'speaking of this matter'; those who truly practice and realize Buddhism should not worry about being ordained or not, nor should you worry about being new to practice, thinking, 'I can't do it, you've been practicing for so long and still struggling, how can I?' This is your mind at work, making excuses. That's why this point is raised."

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Continuing with the translation:

Original Text:

“4.​

​　　

　　『只 是诸人妙净明心』，我们不知道『只是诸人妙净明心』是什么。千万不要以为我有一个心，修行念佛了以后，变成了妙，变成了明，变成干净，还有殊胜的、神通的 力量，有很好的修养，可以表现，不是这样。你本来就是妙净明心的显现。所以，诸人，你们各位通通都是妙净明心呀。不修有吗？跟修不修有什么关系？所以说 『不论僧俗，不在久近』，修久才会明净，那就不叫『不在久近』啦。修久了才比较占便宜嘛，对不对？刚刚洗了烦恼才不会掉嘛，对不对？『不在久近，不论僧 俗』，所以，我们本来就是妙净明心，不要把这个心当做我们动念的那个心，千万不要把这个心误会是修行成就了，就变成非常妙明干净的心，不是这样。这个心， 怎么动？”

Translation:

"4.​

​

　　'Only the wondrously pure and clear mind of all beings' — we do not understand what 'only the wondrously pure and clear mind of all beings' is. Do not think that I have a mind, and after practicing and chanting the Buddha's name, it becomes wonderful, clear, and pure, or that it possesses extraordinary, supernatural powers, or has great cultivation that can be manifested. It's not like that. You are inherently the manifestation of the wondrously pure and clear mind. So, all of you, every single one, is the wondrously pure and clear mind. Does it exist without practice? What does it have to do with practicing or not? Therefore, 'regardless of being a monk or a layperson, regardless of the length of practice,' if purity and clarity only come with long practice, then it would not be 'regardless of the length of practice.' If only those who have practiced for a long time have the advantage, right? If you've just cleansed your afflictions, they won't fall off immediately, right? 'Regardless of the length of practice, regardless of being a monk or a layperson,' we are inherently the wondrously pure and clear mind. Do not mistake this mind for the one that generates thoughts. Do not misinterpret this mind as having been cultivated through practice to become extraordinarily clear and pure. How does this mind move?"

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Continuing with the translation:

Original Text:

“5.【在一切尘一切刹，与法界等．】

下面解说，『在一切尘，一切刹，与法界等』。法界是什么？所有接触到的，可以想到的、看到的，包括想到的，都是整个，所以一切的一切，都是法界。跟法界一样，什么意思？『在一切尘，一切刹』，他说跟『法界等』，等同法界，所以说是『一切尘，一切刹』，为什么我们的『妙净明心』跟它一样？你们大家各位都担心死了，我的『妙净明心』跑到哪里去了？假如这个青山，这个森罗万象是我的『妙净明心』，当我死掉了，那个山是山呀！阿里山也是阿里山呀！喜马拉雅山也是喜马拉雅山呀！它还在，我死掉，那我的『妙净明心』留在世上，我自己却死掉了。误会，误会在哪里？你把这个攀缘的、动的那个、能思想的那个、好像精神作用当做我的心，所以好像我这个心的离开了，如果山是我的心，当我死掉，那个山也应该消失掉。它是不会消失的，那怎么山就是我呢？大家很容易犯这个毛病，对不对？那是因为你在思想上想这个事，就有这个误会产生。如果青蛙在外面叫，那个声音大家是不是听到？听到。听到的意思是那个声音在你的心发生变化。这个变化叫做青蛙的声音。你说在外面，你听咯咯咯叫，你的身心上没有变化，没有相应，没有动，你就听不到它。是你自己身心这个工具在动。这个工具动就好，那母的声音是母的动，公的声音是公的动，不是你有一个身心，它接受电波，知道公的，知道母的，这个就错了。很多人都是这样读经，这就错了。不是你有一个叫做什么心一样的东西，有公的青蛙叫，我就接受公的那个青蛙声波，知道公，母的叫，就接受母的声波，就知道。这是一般的概念，想出来的境界。实际上呢，你听到公的青蛙叫，你的『妙净明心』，它以公的青蛙的叫声显现，它以那个姿态显现，以那个姿态动，整个就是，不是我能够知道这个是公，这个是母，不是分开的。公的青蛙的声音在你的『妙净明心』以公的青蛙的声音显现，以那个声音显现。母的叫的时候，你的『妙净明心』以母的声音的形态显现，都是它在显现。它在哪里？找不到。但是随缘就变那个，不是变那个，是以那个姿态出现。不是变，变就不对，是以那个形态，那个本身就是你的moving的样子。这样懂吗？色相也是，我看到你的时候，我的『妙净明心』，以你的色相，以你的色相就是我的动，不是我这里catch， 我知道，不是这样。你的色相就是我的『妙净明心』那样子动，所以有那个色相。色相就是我的『妙净明心』那样才有你的色相。所以，『在一切尘、一切刹』，你 到美国，美国的样子就是你的『妙净明心』以美国的样子动，看到苏联人哦哦哦地叫，那个声音就是我的妙净明心以那个声音的姿态动。知道或不知道是意识，但是 耳朵照样显现那个声音。所以，『在一切尘、一切刹』，你想到五千年前，思想上即会想到五千年前。“五千年前”的这个思想本身就是我的『妙净明心』那动， “啊，五千年前”，否则，你怎知道五千年前？你的『妙净明心』都是它去想，那个思想本身就是它的动呀。所以，『在一切尘、一切刹』，都是去到哪里，听到哪 里，想到哪里，就是显现嘛。所以，『与法界等』，不是另外有一个法界在，你的『妙净明心』在去等到，去认知，那就根本不是佛法了。这样你的我相怎抛开呢？ 这个非常非常重要，你好好地自己亲证到、确认的时候，就是enlightened。 确认之前都有我，好像我有一个『妙净明心』在这里照、照、照。听的、看的，到哪里就看到哪里，到哪里就听哪里，那是外道说法，说有一个在转世。你整个法界 变，好坏、声音、色相、感觉、思想，就是你的妙净明心那样子动。那你的本性不是『与法界等』嘛？否则怎『等』呢？所以『与法界等』就是这“赤裸裸”的事 情。”

Translation:

"5.【In All Dusts, All Worlds, Equal to the Dharma Realm】

The explanation follows, 'In all dusts, all worlds, equal to the Dharma Realm.' What is the Dharma Realm? Everything that can be touched, thought of, seen, including thoughts, encompasses everything; hence, all in all, is the Dharma Realm. What does it mean to be 'equal to the Dharma Realm'? 'In all dusts, all worlds,' he says 'equal to the Dharma Realm', synonymous with the Dharma Realm, therefore, it is 'all dusts, all worlds'. Why is our 'wondrously pure and clear mind' the same as it? You all are terribly worried, where has my 'wondrously pure and clear mind' gone? If this green mountain, this myriad of phenomena is my 'wondrously pure and clear mind', when I die, the mountain remains a mountain! Alishan is still Alishan! The Himalayas are still the Himalayas! They continue to exist, I die, but my 'wondrously pure and clear mind' remains in the world, and I die. Where is the misunderstanding? You take the clinging, moving, thinking, seemingly mental functioning as my mind, so it seems that my mind has left. If the mountain is my heart, when I die

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Continuing with the translation:

Original Text:

“5.【在一切尘一切刹，与法界等．】

(Continued)

...那个山也应该消失掉。它是不会消失的，那怎么山就是我呢？大家很容易犯这个毛病，对不对？那是因为你在思想上想这个事，就有这个误会产生。如果青蛙在外面叫，那个声音大家是不是听到？听到。听到的意思是那个声音在你的心发生变化。这个变化叫做青蛙的声音。你说在外面，你听咯咯咯叫，你的身心上没有变化，没有相应，没有动，你就听不到它。是你自己身心这个工具在动。这个工具动就好，那母的声音是母的动，公的声音是公的动，不是你有一个身心，它接受电波，知道公的，知道母的，这个就错了。很多人都是这样读经，这就错了。不是你有一个叫做什么心一样的东西，有公的青蛙叫，我就接受公的那个青蛙声波，知道公，母的叫，就接受母的声波，就知道。这是一般的概念，想出来的境界。实际上呢，你听到公的青蛙叫，你的『妙净明心』，它以公的青蛙的叫声显现，它以那个姿态显现，以那个姿态动，整个就是，不是我能够知道这个是公，这个是母，不是分开的。公的青蛙的声音在你的『妙净明心』以公的青蛙的声音显现，以那个声音显现。母的叫的时候，你的『妙净明心』以母的声音的形态显现，都是它在显现。它在哪里？找不到。但是随缘就变那个，不是变那个，是以那个姿态出现。不是变，变就不对，是以那个形态，那个本身就是你的moving的样子。这样懂吗？色相也是，我看到你的时候，我的『妙净明心』，以你的色相，以你的色相就是我的动，不是我这里catch， 我知道，不是这样。你的色相就是我的『妙净明心』那样子动，所以有那个色相。色相就是我的『妙净明心』那样才有你的色相。所以，『在一切尘、一切刹』，你 到美国，美国的样子就是你的『妙净明心』以美国的样子动，看到苏联人哦哦哦地叫，那个声音就是我的妙净明心以那个声音的姿态动。知道或不知道是意识，但是 耳朵照样显现那个声音。所以，『在一切尘、一切刹』，你想到五千年前，思想上即会想到五千年前。“五千年前”的这个思想本身就是我的『妙净明心』那动， “啊，五千年前”，否则，你怎知道五千年前？你的『妙净明心』都是它去想，那个思想本身就是它的动呀。所以，『在一切尘、一切刹』，都是去到哪里，听到哪 里，想到哪里，就是显现嘛。所以，『与法界等』，不是另外有一个法界在，你的『妙净明心』在去等到，去认知，那就根本不是佛法了。这样你的我相怎抛开呢？ 这个非常非常重要，你好好地自己亲证到、确认的时候，就是enlightened。 确认之前都有我，好像我有一个『妙净明心』在这里照、照、照。听的、看的，到哪里就看到哪里，到哪里就听哪里，那是外道说法，说有一个在转世。你整个法界 变，好坏、声音、色相、感觉、思想，就是你的妙净明心那样子动。那你的本性不是『与法界等』嘛？否则怎『等』呢？所以『与法界等』就是这“赤裸裸”的事 情。”

Translation:

(Continued)

...that mountain should also disappear. But it does not. So, how is the mountain me? This is a common mistake, isn't it? This misunderstanding arises because you think about it. If a frog croaks outside, does everyone hear it? Yes, they do. Hearing it means that the sound causes a change in your heart. This change is known as the sound of the frog. If you say that you hear a croaking outside and there is no change, no response, no movement in your mind and body, you wouldn't hear it. It's your own mind and body, this tool, that's moving. This tool moves as it should; the sound of a female is the movement of the female, the sound of a male is the movement of the male. It's not that you have a mind and body that receives radio waves and knows male from female; this is a mistake. Many people read scriptures this way, and it's wrong. It's not that you have something called a mind, and when a male frog croaks, you receive the male frog's sound waves and know it's male, and when a female croaks, you receive the female's sound waves and know it's female. This is a general concept, a constructed realm. In reality, when you hear a male frog's croak, your 'wondrously pure and clear mind' manifests with the sound of the male frog's croak, in that manner, in that posture, in its entirety. It's not about knowing this is male, that is female, not separate. The male frog's sound in your 'wondrously pure and clear mind' manifests as the male frog's sound. When the female croaks, your 'wondrously pure and clear mind' manifests in the form of the female's sound, all of it is its manifestation. Where is it? You can't find it. But it changes with the circumstances, not changing it, but appearing in that posture. It's not change, to say change is incorrect, it's that form, that very movement of yours. Do you understand? The same is true for visual form. When I see you, my 'wondrously pure and clear mind,' through your visual form, is my movement. It's not that I catch it, I know it. Your visual form is how my 'wondrously pure and clear mind' moves, so there is that visual form. The visual form is how my 'wondrously pure and clear mind' moves to have your visual form. Therefore, 'In all dusts, all worlds,' if you go to America, the appearance of America is how your 'wondrously pure and clear mind' moves as America. Seeing a Soviet person shouting, that sound is my wondrously pure and clear mind moving in that sound's form. Whether you know or don't know is consciousness, but the ears still manifest that sound. Therefore, 'In all dusts, all worlds,' if you think of five thousand years ago, your thought immediately goes to five thousand years ago. The thought of 'five thousand years ago' is the movement of my 'wondrously pure and clear mind,' 'Ah, five thousand years

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ago.' Otherwise, how would you know about five thousand years ago? It's your 'wondrously pure and clear mind' that goes there to think, and that thought itself is its movement. So, 'In all dusts, all worlds,' wherever you go, whatever you hear, wherever you think, it's all manifestation. Thus, 'Equal to the Dharma Realm' doesn't mean there is another Dharma Realm that your 'wondrously pure and clear mind' goes to recognize or equate to; that would not be Buddhism at all. How then can you abandon the notion of self? This is extremely important. When you personally verify and confirm this, you are enlightened. Before confirmation, there is self, as if I have a 'wondrously pure and clear mind' here watching, watching, watching. What you hear, see, wherever you go, you see it there, you hear it there, this is the heretical doctrine that speaks of a transmigrating soul. The entire Dharma Realm changes, good or bad, sound, visual form, sensation, thought, it's all the movement of your wondrously pure and clear mind. Isn't your nature 'Equal to the Dharma Realm'? Otherwise, how could it be 'equal'? Therefore, 'Equal to the Dharma Realm' is this stark reality."

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Continuing with the translation:

Original Text:

“6.​

​　

你 看，我们的妙净明心『清净如满月，妙明常照烛』。不管你神经错乱，神经错乱的境界本身就是你的『妙净明心』，因为这个缘，它以神经错乱的那个样子动。它本 身根本没有变，所以，碰到别的缘，有好的缘来了，我们认为错乱的境界消失了，治病治好了，正常的境界呈现。因为『妙净明心』根本不住在固定的相，所以它清 净呀。青蛙叫，叫声就是它；狗叫，哎，我的『妙净明心』变成狗叫。『妙净明心』到底是青蛙叫，还是狗叫才对？两个都对。但是，它本身呢？它本身无相无住。 因应了狗叫声，它的『妙净明心』以狗叫的姿态显现；碰到青蛙声，它没办法以青蛙叫的样子动，那就不叫『清净』，那就被染污掉了，被狗叫声染污掉

了。所以青 蛙叫的缘来了，它就是那个缘本身，缘本身呀，它马上是缘本身。被染污了还会不会变成青蛙叫？狗叫？不会，你看，任运随缘，它自己变，它自己就是那个样子。 所以它本身没有本体，所以它无住，没有住在哪个色相、哪个声音、哪个思想，所以思想肯定也可以，否定也可以。思想本身属于肯定，属于否定吗？不是。能够思 想的力量不住在肯定，所以，你一下想要否定，你就可以否定。所以它『清净』，不被哪个缘占据了，不会变掉，不然就被染污掉了。红色就是红色，遇到白就白， 遇到蓝就蓝。它自己没有本色。在哪里变？不知道。缘就是它吗？不是。离开它有吗？没有。“非即非离”。不就是声音本身，但是非离，不能离那个本体有这些。 “非即非离，无是无非”，就是描写那个本体，『清净如满月，妙明常照烛』，睡觉的时候，昏沉得不知道这是你的法身，你的『妙净明心』呈现为意识都不动的那 个状态显现。梦的时候，梦境本身就是『妙净明心』以梦境的姿态这样动，梦过了它就没有。它是梦吗？不是。离开它能有梦吗？不能。它是什么东西？

Translation:

"6.​

​

Look, our wondrously pure and clear mind is 'Pure as the full moon, brilliantly illuminating constantly.' Regardless of your mental confusion, the state of mental confusion itself is your 'wondrously pure and clear mind,' because, due to this cause, it moves in the manner of mental confusion. It itself fundamentally does not change. Therefore, when it encounters other causes, and a good cause arrives, we think the confused state has disappeared, the illness is cured, and a normal state is presented. Since the 'wondrously pure and clear mind' fundamentally does not reside in any fixed form, it is pure. The frog croaks, the croaking is it; the dog barks, ah, my 'wondrously pure and clear mind' becomes a dog's bark. Is the 'wondrously pure and clear mind' the frog's croak or the dog's bark? Both are correct. But what about itself? It itself is without form or dwelling. In response to the dog's bark, its 'wondrously pure and clear mind' manifests in the form of the dog's bark; if it encounters the frog's sound, it moves as the frog's croak. If it were not so, it would not be 'pure,' it would be tainted, tainted by the dog's bark. So when the frog's croaking cause arises, it is immediately that cause itself. If it were tainted, it would no longer become a frog's croak or a dog's bark. You see, it changes as it wills, it is just that. Therefore, it itself does not have a true nature, so it is without dwelling, not dwelling in any color, any sound, any thought. Thus, thoughts can affirm or deny. Do thoughts themselves belong to affirmation or denial? No. The power of thought does not dwell in affirmation, so if you suddenly want to deny, you can deny. Therefore, it is 'pure,' not occupied by any cause, not changed, or it would be tainted. Red is red, white is white when encountered, blue is blue. It itself has no inherent color. Where does it change? Unknown. Is the cause it? No.

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"Thus, when the cause of the frog's croak arises, it is precisely that cause itself. If it were tainted, could it still become a frog's croak? Or a dog's bark? It wouldn't. You see, it changes freely, following the conditions; it itself is just like that. Therefore, it itself has no inherent nature, and thus it is without dwelling, not dwelling in any specific color, sound, or thought. So, thoughts can both affirm and negate. Do thoughts inherently belong to affirmation or negation? No. The power of thought does not dwell in affirmation, so if you suddenly wish to negate, you can negate. Hence, it is 'pure,' not dominated by any particular cause, not changed, otherwise, it would be tainted. Red is red, white is white, blue is blue. It itself has no inherent color. Where does it change? We don't know. Is the cause itself? No. Is it separate from it? No. 'Neither identical nor separate.' It is not just the sound itself, but also not separate from its true nature. 'Neither identical nor separate, neither is nor is not,' this describes its true nature, 'Pure as the full moon, brilliantly illuminating constantly.' When sleeping, so drowsy that you're unaware that this is your Dharma body, your 'wondrously pure and clear mind' manifests in a state where consciousness is completely still. In dreams, the dream itself is the 'wondrously pure and clear mind' moving in the form of the dream, and once the dream is over, it is gone. Is it the dream? No. Can it have dreams without it? No. What is it, then?"

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Continuing with the translation:

Original Text:

“四大六根，我们的四大，眼耳鼻舌身意六根，我自己的四大跟外面的四大，即地水火风，一样不一样？一样。六根是四大构成的，外面的东西是四大构成的，四大六根，内外，跟外头，远在美国、天界、银河系，都是四大构成的。『内外虚幻』，没有本体。因为是『妙净明心』显的，『彻底空寂』。『彻底空寂』是什么？看到北斗星，就是我的『妙净明心』以北斗七星的那个相在那里动，you get it？ 那我本身是什么？法身是什么？没有相呀，住在哪里？没有呀。『四大六根，内外虚幻』，虚幻就是没有本体。虚幻不是有一个『虚』的东西，不是，它告诉你，没有自性。没有那个固定的样子，固定的地方，固定的一个点从那里发出来，不是。『内外虚幻』，彻彻底底的空寂。空寂就是无住相，无住。下面要紧。那，你们各位面前看到、面前听到、面前想到，面前『明明了了』吗？风扇，罗医师，啤酒禅师，胡先生，小姐，都分得很清楚呀！四大和六根，都是没有本体啊！梦一样的东西构成的。内外呀，要注意内外啊。外也是，内也是，『彻底的空寂』，没有本体的那个东西。没有本体的那个东西，内外都是没有本体，没有真正的东西，但是怎又这样明白，面前『明明了了』，这个『明明了了』的，不管你“能照，所照”，非常明了，复是何物？什么东西呀，这个？亲证到了就是见性。你告诉我四大六根都是虚幻，都是空寂，既然虚幻空寂，怎么这般明白？怎么这般『明明了了』？『妙净明心』的妙用，所以叫做『妙』。你以为我在这里看，我在这里听，我在这里思想，那你永远是佛法的外道。佛法没有讲这样。

Translation:

"The Four Great Elements and the Six Senses – our Four Great Elements, the eyes, ears, nose, tongue, body, and mind, the six senses, are they the same as the external Four Great Elements, namely earth, water, fire, wind? Yes, they are the same. The Six Senses are composed of the Four Great Elements, and so are external things. The Four Great Elements and Six Senses, both internal and external, whether far away in America, the heavenly realms, or the Milky Way, are all composed of the Four Great Elements. 'Internal and external are illusory,' without a true nature. It is because they are manifestations of the 'wondrously pure and clear mind,' 'completely empty and tranquil.' What is 'completely empty and tranquil'? Seeing the Big Dipper is my 'wondrously pure and clear mind' moving in the form of the Big Dipper, you get it? Then what am I myself? What is the Dharma body? It has no form, where does it dwell? Nowhere. 'The Four Great Elements and the Six Senses, internal and external, are illusory,' which means they have no true nature. Illusion is not about having

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Original Text:

“虚”的东西，不是，它告诉你，没有自性。没有那个固定的样子，固定的地方，固定的一个点从那里发出来，不是。『内外虚幻』，彻彻底底的空寂。空寂就是无住相，无住。下面要紧。那，你们各位面前看到、面前听到、面前想到，面前『明明了了』吗？风扇，罗医师，啤酒禅师，胡先生，小姐，都分得很清楚呀！四大和六根，都是没有本体啊！梦一样的东西构成的。内外呀，要注意内外啊。外也是，内也是，『彻底的空寂』，没有本体的那个东西。没有本体的那个东西，内外都是没有本体，没有真正的东西，但是怎又这样明白，面前『明明了了』，这个『明明了了』的，不管你“能照，所照”，非常明了，复是何物？什么东西呀，这个？亲证到了就是见性。你告诉我四大六根都是虚幻，都是空寂，既然虚幻空寂，怎么这般明白？怎么这般『明明了了』？『妙净明心』的妙用，所以叫做『妙』。你以为我在这里看，我在这里听，我在这里思想，那你永远是佛法的外道。佛法没有讲这样。

Translation:

"Anything 'empty.' It is not about something being empty, rather, it tells us that there is no inherent nature. There is no fixed form, no fixed place, no fixed point from where it emanates. 'Internal and external are illusions,' completely empty and tranquil. Emptiness and tranquility mean there is no dwelling form, no dwelling. Now, pay attention to the next point. When you see, hear, and think about things right in front of you, are they 'clear and distinct'? The fan, Doctor Luo, Beer Zen Master, Mr. Hu, Miss – you can differentiate them all very clearly, right? The Four Great Elements and the Six Senses, both are without inherent nature. They are like things made of dreams. Pay attention to both the internal and external. Both are 'completely empty and tranquil,' without inherent nature. That which has no inherent nature, both internally and externally, there is nothing truly substantial. But then, how can it be so clear and distinct, right in front of you? This 'clear and distinct,' regardless of 'the ability to illuminate and what is illuminated,' is very clear. Then what is it? What is this thing? Once you truly witness it, that is seeing the nature. You tell me that the Four Great Elements and the Six Senses are all illusions, all empty and tranquil, but if they are illusory and empty, how can they be so clear and distinct? How can they be so 'clear and distinct'? This is the wondrous function of the 'wondrously pure and clear mind,' hence it is called 'wondrous.' You think I am looking here, listening here, thinking here, then you will always be outside of the Buddha's teachings. The Buddha's teachings do not say this."

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Original Text:

“所 以当你成佛的时候，原来『与法界等』，只是缘生。生的缘到了就显现这生的样子，死的缘到了就显现死的样子，没有离开你的『妙净明心』呀！这样，『妙明常照 烛』，生的时候，死的时候，睡的时候，醒的时候，糊涂的时候，见性的时候，统统照那样子显现。还要迷悟吗？你要假定有一个我要开悟，就有迷悟了。要是， “啊呀，那是什么都没有迷悟......”谁讲？什么都没有迷悟是你的一个概念，你想你提出这个概念：“本来都没有迷悟”，你属于迷悟还是不迷悟啊？你站在迷悟之外才讲什么都没有迷、没有悟，那你是属于迷，还是属于悟？所以很小心很小心！除非你真正地跑到悬崖那边，咚的一声，我相断掉以外都不能够抛开这个妄想。

Translation:

"Therefore, when you become a Buddha, originally 'equal to the Dharma realm,' it's all just conditional. When the condition of life arises, it manifests in the form of life; when the condition of death arises, it manifests in the form of death, never leaving your 'wondrously pure and clear mind'! In this way, 'brilliantly illuminating constantly,' whether in life, in death, while sleeping, while awake, in confusion, or upon seeing the nature, everything manifests in that way. Do you still need to be confused about enlightenment? If you assume that there is an 'I' that needs to be enlightened, then there is confusion and enlightenment. If you say, 'Ah, there is nothing to be enlightened or confused about...' who is speaking? 'Nothing to be enlightened or confused about' is your concept, your idea. You think you are outside of confusion and enlightenment, then are you confused or enlightened? So be very careful! Unless you truly run to the edge of the cliff and with a thud, break off this notion of 'I,' you cannot abandon this delusion."

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Continuing with the translation:

Original Text:

“7.​

​

　 　『于诸缘中，出一头地』，诸缘是什么？看到的，听到的，想到的，摸到的，所以能够知，“不触事而知”也好，一切都是诸缘。这个『妙净明心』，『出一头 地』，它在里头，但却不是它。那奇怪哩，『于诸缘中，出一头地』就是它，不就是它，但不能离开它。它以声音显现，它以颜色显现，它以各种缘显现，但是不住 在缘，所以『出一头地』。『出一头地』就是这个意思：你不要假设一个法身，一个『妙净明心』在这个诸缘、见闻觉知以外有一个法性、法身，那你又自己在那里 乱想。

Translation:

"7. 'Emerging from All Conditions'

'Emerging from All Conditions' – what are these conditions? What we see, hear, think, and touch, thus being able to know, whether knowing without touching things, all are conditions. This 'wondrously pure and clear mind' 'emerges from all conditions,' it is within them, but it is not them. How strange, 'emerging from all conditions' means it is not just it, but it cannot be separated from it. It manifests as sound, it manifests as color, it manifests in various conditions, but does not dwell in the conditions, thus 'emerging from all conditions.' This means: do not assume that there is a Dharma body, a 'wondrously pure and clear mind' outside these conditions of seeing, hearing, perceiving, and knowing, having a Dharma nature or Dharma body; then you are just making your own confused thoughts."

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Original Text:

“8.​

​

　 　『古人道，即此见闻非见闻』，修行很高的古人说，『妙净明心』本身以声音色相在动。你要立一个我，我看到，我想到，我认为你这个对，你那个不对，那你就 根本没有听懂我的话，所以『见闻即非见闻』，啊，实际上是你的『妙净明心』以见以闻在那里动，没有能见所见，你还有什么见闻吗？所以当然，见闻不是见闻， 有声色可以告诉你吗？『更无声色可呈君』。

Translation:

"8. 'The Ancients Say, Seeing and Hearing Are Not Seeing and Hearing, Nor Can Any Sound or Color Be Presented to You'

'The ancients say, seeing and hearing are not seeing and hearing.' The highly accomplished ancients said, 'The wondrously pure and clear mind' itself moves with sounds and appearances. If you establish an 'I', 'I see', 'I think', 'I believe this is right, that is wrong,' then you have fundamentally not understood my words. So, 'seeing and hearing are indeed not seeing and hearing,' ah, in fact, it is your 'wondrously pure and clear mind' that moves with seeing and hearing. Without the capability to see or things to be seen, what seeing and hearing do you have? Therefore, of course, seeing and hearing are not really seeing and hearing, can any sound or color be presented to you? 'Nor can any sound or color be presented to you.'"

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Continuing with the translation:

Original Text:

“9.​

​

　　『个中』就是你真正见性了。一见明星就是亲自证到诸缘，统统都是以你的『妙净明心』，以那个诸缘的样子在那里functioning，这个叫做『个中』，很多时候，他们说“个中里许”，其中加个“里许”，也是这个意思。『个中』，啊，你清楚啦，这『妙净明心』你不是真正用思想去指那个法性法身，那是你思想在指法性。你因为日常生活中知道这个事，时常时常稍微不要那神经病，有时候就那“啪”一下，“啊......”，就是这样。阿难就是这样。『若了』，了啦，没有疑问了，不是知道，不是了解，就是no doubt， 已经根本不是问题了。『妙净明心』自己那样动，还是问题吗？『浑无事』，什么事都没有，还有什么事？还有迷，还有悟？还有生，还有死？死有死的位置，生有 生的位置，都是你的『妙净明心』，你的佛的命。死也是佛的命，生也是佛的命。死生离不开你佛的命，也就是你的『妙净明心』。所以『体用何妨分不分』，你 说，本啦、末啦、性啦、相啦，你分出来给人家讲，人家就啊啊啊，太极分两仪，两仪分四象，这样比较容易接受，『分不分何妨，随便你啦，但其中一个条件： 『个中若了』。『个中里许』就是一见明心，一见佛在手中拈花，灵云一见桃花，香严一闻击竹声。一定要这一着。跳进水里，“啊，好舒

服！”那个感觉，一定要 这个『个中若了』。『浑』，就是通通没有事。

Translation:

"9. 'If Understood Within, There's Nothing to Worry About; Whether the Essence and Function Are Separated or Not'

'Within' means you have truly seen your nature. Seeing the morning star is to personally attest to all conditions, all are functioning with your 'wondrously pure and clear mind' in the form of those conditions. This is called 'within.' Often they say 'within thus,' adding 'thus' to emphasize the same meaning. 'Within,' ah, you are clear now. This 'wondrously pure and clear mind' is not really pointed out by your thoughts towards that Dharma nature or Dharma body; it's your thoughts pointing at Dharma nature. Because you know this in everyday life, sometimes you just have that 'snap,' 'ah...' that's how it is. Ananda was like this. 'If understood,' understood then, no doubt, it's not about knowing, not about understanding, it's about no doubt, it's not a problem anymore. The 'wondrously pure and clear mind' moves like that, is there still a problem? 'Nothing to worry about,' nothing at all, what else is there? Is there delusion or enlightenment? Is there life or death? Death has its place, life has its place, all are your 'wondrously pure and clear mind,' your Buddha's fate. Death is also Buddha's fate, life is also Buddha's fate. Life and death cannot be separated from your Buddha's fate, which is your 'wondrously pure and clear mind.' So, 'whether the essence and function are separated or not,' you say, essence or phenomena, nature or characteristics, you explain to others, they go 'ah ah ah,' the Taiji divides into two instruments, two instruments into four images, this is more acceptable, 'whether separated or not, it's up to you, but one condition: if understood within.' 'Within thus' is like seeing the mind upon seeing the flower in Buddha's hand, Lingyun seeing the peach blossom, Xiangyan hearing the bamboo sound. This must be the one experience. Jumping into the water, 'ah, so comfortable!' that feeling, definitely needs this 'if understood within.' 'Nothing,' means absolutely nothing to worry about."

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Original Text:

“10。​

​

『若 能恁去』，如果你能这样去，这个要紧，他告诉你，你一定要这一着，『恁去』，『闻声便悟道』，声音，你清楚自己的『妙净明心』在那里动，那不是悟道吗？没 有迷糊就是悟道，迷糊才叫做奇奇怪怪，没有弄错，哪有什么对不对？闻声也可以，看到什么粪便、脏的东西，『见色』也可以，不一定见到佛像才见性呀！不一定 听到佛号，拼命念佛号。『闻声』，香严听到石头的声音。有的人，过去的禅师，日本的一个禅师，忘了名字，在仪轨、佛事的时候，一个人在旁边放了一个屁，开 悟了。屁声，因为这个缘，开悟了。声音里头有脏的，还是圣的吗？『见色便明心』，这个叫做为什么香严、灵云、佛祖本身、迦叶、

阿难，通通都是，看到了、听 到了，『便明心』。我们都有机会，因为它不在久近，不是久修的人才有机会，刚刚听佛法的人没有机会。这是你已经在那里乱想，不要借口，随时都有机会。因 为，只要你不在发神经病，你马上知道，不是你的心听到。因为你认为有“我”的那个毛病舍不掉，所以，一定要“我”的那个精神作用捉到这个，“啊，我听到， 我看到”，是不是？

Translation:

"10. 'If Able to Do So, Hearing Sound, One Realizes the Way/Tao; Seeing Color, One Understands the Mind'

'If able to do so,' if you can go in this manner, this is crucial, he tells you, you must have this experience, 'do so.' 'Hearing sound, one realizes the Way/Tao,' the sound, you clearly see your 'wondrously pure and clear mind' in action, isn't that realizing the Way/Tao? Without confusion is realizing the Way/Tao, confusion is what is called strange and peculiar. Hearing sound can do, seeing things like feces or dirty things, 'seeing color' can also do, not necessarily seeing a Buddha statue to see nature! Not necessarily hearing a Buddha's name, desperately chanting it. 'Hearing sound,' Xiangyan heard the sound of a stone. Some people, past Zen masters, a Japanese Zen master, whose name I forgot, during a ritual or Buddhist service, someone farted nearby, and he became enlightened. The sound of the fart, because of this cause, led to enlightenment. Is the sound dirty or sacred? 'Seeing color, one understands the mind,' this is why Xiangyan, Lingyun, Buddha himself, Mahakashyapa, Ananda, all of them, having seen and heard, 'understand the mind.' We all have the opportunity, because it's not about long practice, not just for those who have practiced for a long time, people who just heard the Dharma also have a chance. This is you already thinking chaotically, don't make excuses, there is always an opportunity. Because, as long as you are not insane, you immediately know, it's not your heart that hears. Because you can't let go of the problem of thinking there is an 'I,' so you must have this mental action of 'I' catching onto this, 'Ah, I heard, I saw,' right?"

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Original Text:

“11.​

​

　　『到恁时，不被一切法碍』，死都不会有妨碍，死就是死，冬天到了，就是冬天嘛！也不是秋天变冬天，也不是生的我变成死的我呀！死有死的位置，生有生的位置，变生变死。你们讲生死，但是『妙净明心』上有没有生死？没有呀！随缘就是显现那个。

Translation:

"11. 'At That Moment, Not Hindered by Any Dharma'

'At that moment, not hindered by any dharma' means even death will not be a hindrance, death is just death, when winter comes, it's simply winter! It's not autumn turning into winter, nor is it the 'living me' turning into the 'dead me'! Death has its place, life has its place, changing between life and death. You speak of life and death, but does the 'wondrously pure and clear mind' have life and death? No! It just manifests according to conditions."

Continuing with the translation:

Original Text:

“12.​

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　　『物物皆自己』，听到“咯啷咯啷(青蛙叫声)”， 是不是你自己呢？不是你自己怎知道那个声音？是你自己那样动，才知道青蛙叫。我们自己的神经病状态是“啊，我听到青蛙叫”，你根本佛法都没入门，听错了！ 不是没有入门，是拉你入门，你硬不要，一定要找那豪华的，好多土地的。『物物皆自己』，知道了吗？看到一头牛，牛的相在你这里，所以你知道牛。你这里不变 牛的相，你怎看到？是你的『妙净明心』变的。说变已经不对，说变就好像是一个『妙净明心』它变成那样的相，容易误会。所以我很不喜欢用“变”，其实不是这 样，它以牛的那个形象这样显现，在那样working， 在这样动。它本体呢？看不见、摸不到，在哪里？不知道，遇缘就那个样子动。所以，叫做『妙净明心』，所以叫做『妙』、『真如』、『物物皆自己』，很简单， 我看各位在这里，这样一下子，咯，每一个是我自己。我的『妙净明心』没有动，没有你们的相在这里。那个声音，我的『妙净明心』没有动，就以那个声音动才有 声音。没有动的声音管它会不会动，但是你可看到、摸到、听到，一定跟你的，如果你要分心何物的话，一定是心物一起动，觉得不会分开动，分开怎么知道，对不 对？我们认为物是物，心是心，物到我的前面来，心认到

了才有，哪里是这样呀！没有心物一起动，怎么动？动不了呀！

Translation:

"12. 'All Things Are Oneself, All Minds Sever All Conditions, Where Is Not Achieving Equal Enlightenment? Where Is Not Turning the Great Dharma Wheel? Where Is Not Liberating All Beings? Where Is Not Entering Nirvana?'

'All things are oneself.' Hearing the 'klok klok' (sound of a frog croaking), is it not yourself? If it's not yourself, how do you recognize that sound? It's your own movement that lets you know the frog is croaking. Our neurotic state is like 'Ah, I hear the frog croaking,' you haven't even entered the doorway of Buddhism, you've heard it wrong! It's not about not entering, it's about pulling you in, but you stubbornly refuse, always looking for something luxurious, with lots of land. 'All things are oneself,' understand? Seeing a cow, the cow's form is in you, that's why you know it's a cow. If you don't turn into the cow's form, how do you see it? It's your 'wondrously pure and clear mind' that changes. To say 'changes' is already not correct, to say it changes is like saying the 'wondrously pure and clear mind' changes into that form, which is easily misunderstood. So, I don't like to use 'changes,' it's not like that, it manifests in the form of the cow, working and moving like that. Its essence? Invisible, intangible, where is it? Unknown, it moves in that way when encountering conditions. Therefore, it is called 'wondrously pure and clear mind,' also called 'wondrous,' 'suchness,' 'all things are oneself,' very simple. I see all of you here, just like this, each one is myself. My 'wondrously pure and clear mind' has not moved, there's no form of you here. That sound, my 'wondrously pure and clear mind' hasn't moved, only moves with that sound to have sound. The sound that hasn't moved, whether it will move or not, but you can see, touch, hear, it must be with you, if you need to separate heart and thing, it must be heart and thing moving together, it doesn't seem to move separately, how to know if separated, right? We think thing is thing, heart is heart, thing comes before me, the heart recognizes it to have it, it's not like that! Without heart and thing moving together, how to move? It can't move!"

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Original Text:

“『心 心绝诸缘』，还有缘可以攀吗？整个都是『妙净明心』，还有谁攀谁？『何处』，哪个地方不是『等正觉』？现在整个六根正在正觉，看的、摸的、想的，都是那个 样子，说那个样子又是八十分了。你用一个念头想那个样子，你没有跳下去把我执断掉。所以修行真的要那小心，不要动不动就以“我”的思想加进去，当作我做 到。『何处不成等正觉』，那里，什么地方都是等正觉啊！是你自己想歪了。『何处不转大法轮』，“啪！”法轮转拉，哎！看到你啤酒禅师的那个样子显现，法轮 转了，没有转我怎不把你当成石头啊？一直会在戒定慧中这样这样显现，一直这样变，它不会毫无规则地乱变呀。六根在根源那样子动不是转吗？什么到师父那里听 法，才是师父转法轮转得好。啊，十轮金刚，你的十轮金刚，你的六根都统统在转十轮金刚。

Translation:

"'Heart Severing All Conditions,' is there any condition left to cling to? The entire thing is 'wondrously pure and clear mind,' who is there to cling to whom? 'Where,' which place is not 'Equal Right Awakening'? Right now, the entire six senses are in the state of right awakening, seeing, touching, thinking, all are in that state, but to say it's in that state is only eighty percent correct. You use a thought to think about that state, you haven't jumped down to break off your attachment to self. So in practice, really be careful, don't just add in the thought of 'I' and think it's something you've achieved. 'Where is not achieving Equal Right Awakening,' there, everywhere is Equal Right Awakening! It's you who are thinking crookedly. 'Where is not turning the Great Dharma Wheel,' 'snap!' the Dharma wheel is turning, hey! Seeing your appearance as a beer-drinking Zen master, the Dharma wheel turned, if it hadn't turned how would I not take you for a stone? It will manifest in this way in the precepts, concentration, and wisdom, continuously changing, it won't change randomly without any rules. Isn't the movement of the six roots at their root turning? It's not only when going to the master to listen to the Dharma, that's the master's turning of the Dharma wheel. Ah, the ten rounds of Vajra, your ten rounds of Vajra, all your six roots are turning the ten rounds of Vajra."

Continuing with the translation:

Original Text:

『何 处不度脱众生』，看到那个青蛙咯咯咯在叫，我在这里显现度脱它啦，我的『妙净明心』跟它离开了，好像很特别。『何处不如般涅槃』，整个不是六根的大安乐境 界？它没有苦恼，没有烦恼，没有挂碍，有了就有，没有了就没有，不管你想要不想要，不管你准备听不听，它有了就显现，你想要吗？那个念头来了，“啊，我想 到这个！”，你想了那个念头才来吗？想死了那个念头不来呀！有时候，想它停也停不住呀。它不是很安乐吗？自己在那里“哎呀，我想他想得要死”，你就抱着那 个幻想的那个东西不放，那个意根老早都很安乐了，

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Continuing with the translation:

Original Text:

“想到的时候想到，没有来的时候它没有，它自己都没有烦恼，那个假我跟在屁股后面烦恼，假的我造出了一个假 的毛病，然后在假的生气。

　　13.​

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Hello, I have a lengthy Chinese text that I need translated into English. I'd like the translation to be done paragraph by paragraph, with each original Chinese paragraph followed by its English translation. Here's the text:

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Please start by translating the first one or two paragraphs, and then continue with the rest in subsequent messages. Thank you!

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Sure, let's start with the first two paragraphs of your provided text. Here's the translation:

13.【若论此事，不论僧俗，不在久近。】 

　 　『若论此事』，讲了大半天，真正的你自己在那里显现，你的『妙净明心』，他的『妙净明心』，我的『妙净明心』，一样不一样？又来了，又分你的我的，你想 把虚空隔开一样，你去隔开，哪里到哪里虚空是你的？这里的虚空和那里的虚空一样不一样？你又把定点定了。谁定了？你的我执定的，这是言语断的地方。心行处 的没有。言语的道理没有，这叫做“言语道断处”，那个道路断了，言语之道断了。心行处，心可以想到，思想可以及的地方，灭了。不是心行处灭，不是言语道 断，这是念错了。是言语道，“断”，心行处，“灭”。这个是搞文字，没有意思。你在你的那个六根动用都是你的『妙净明心』分成那个样子，是我们将它分类 了。其实，它的动哪里有分眼根耳根，没有呀。所以，你如果真正谈到跟佛一样，变成不是神经病、精神病，这不过是我们六根本来是『妙净明心』的动用在那里。 我们假设一个，因为动用里头有一个意根的作用，思想作用。思想作用太妙，太活泼了，把那个东西，哎，那个套思想的力量才能骗思想呀，否则，思想用什么骗 它？用石头、馒头骗它吗？用钻石骗你的思想？思想也是利用思想的力量才能骗它呀。思想给自己的思想骗了，我有我能思想，这个有“我”就来啦，“我”来了就 高兴、不高兴，因为有一个“我”做标准呀。有一个我有生有死，有一个我转世啦，大家喜欢听这些啊。真正的佛法到哪里去了？这一个也是『妙净明心』显现的境 界。所以，假如真正谈佛法，这种一大事因缘，这种平常心、『妙净明心』就是南泉讲的平常心，那不是平常吗？非常平常呀，平等心。“契入平等，平等契入”， 还说出家不出家，你们去谈，根本风马牛不相干。学久的，新修的，这个世上有区别吗？没有。所以，出家也好，不出家也好，出家，然后后悔，不出家也后悔，你 那个假我在那里，一天到晚在那里吵，不知道这个吵的家伙是你认错的一个虚幻的影子。为什么有虚幻的影子把它认为我呢？我们有法身，『妙净明心』有个思量的 作用，这个思量的作用骗自己的思量。哎…我在思，我在思是什么？是在思想呀。你没有这样想，你怎有我？这想的力量是法身的用。所以，不是分别不好，只是叫 你息意，意是什么？意是有我，然后以这个为中心，用凡情，那就变成意。　　『若论此事，不论僧俗，不在久近』。这个上面最要紧的一点是什么？就是说『闻声 便悟道』，听到声音便悟道了，听到什么声音都没有关系，现在椅子搬动的声音，椅子搬动的声音也可以悟道嘛，不一定是念佛号、念咒子才可以悟道。所以石头也 可以给你开悟，就是这个道理。所以悟的这种机会到处都有。

13.【Regarding this matter, it doesn't matter whether

one is a monk or layperson, nor does the duration of practice matter.】

"Regarding this matter," which has been discussed for quite some time, where does your true self manifest? Your "Wonderfully Pure and Bright Mind," his "Wonderfully Pure and Bright Mind," and my "Wonderfully Pure and Bright Mind," are they the same or different? Again, we distinguish between yours and mine, like trying to separate the void into parts. Can you separate it? Where does your part of the void begin and end? Is the void here the same as the void there? You've established a definite point. Who established it? It's determined by your ego, and this is where verbal descriptions fail. There's no verbal reasoning in the realm of the mind's activity. When language falls short, the path of words ends. Mind activity, where thought can reach, ceases. It's not that the mind activity ceases or that the path of words breaks; this is a misunderstanding. It's about the path of words "ending" and the realm of mind activity "ceasing." This is an empty exercise in semantics. When your six senses function, it's all manifestations of your "Wonderfully Pure and Bright Mind," differentiated only by our categorization. In reality, there's no division into eye or ear senses. Thus, if you truly discuss the Dharma like the Buddha, without becoming neurotic or psychotic, it’s just the functioning of our six roots, originally the "Wonderfully Pure and Bright Mind." Let's hypothesize that within this functioning, there's the activity of the mind-root, the activity of thought. Thought is so subtle and lively that it can deceive itself. What else but thought can deceive thought? Can a rock or a steamed bun deceive it? Can a diamond? Thought deceives itself with its own power. When thought is self-deceived, the notion of 'I' arises, leading to happiness or unhappiness because there's a standard of 'I'. An 'I' that is born and dies, an 'I' that transmigrates - everyone likes to hear about these. Where is the true Dharma then? This too is a manifestation of the "Wonderfully Pure and Bright Mind." So, if we truly discuss the Dharma, such major causal conditions, the ordinary mind, the "Wonderfully Pure and Bright Mind," is just like Nanquan's ordinary mind. Isn't it very ordinary? An equanimous mind. "Entering into equality, equality enters into," whether ordained or lay, these discussions are irrelevant. Is there a distinction in this world between those who have studied for a long time and those who are new? There isn't. Therefore, whether ordained or lay, whether regretting ordination or lay life, your false 'I' is there, constantly quarreling, unaware that this quarreling entity is a falsely recognized, illusory shadow. Why take this illusory shadow as 'I'? We have the Dharmakaya, the "Wonderfully Pure and Bright Mind," with the function of thinking, and this thinking deceives itself. "I am thinking," what is that? It's thought. Without such thinking, how could there be an 'I'? The power of thought is the function of the Dharmakaya. So, it's not about not differentiating, but about calming the mind. What is intention? It's the existence of 'I', then centering everything around it, using worldly emotions, turning it into intention. "Regarding this matter, whether ordained or lay, whether long or short in duration," the most important point here is "realizing the Way upon hearing," realizing the Way upon hearing any sound. The sound of moving a chair can lead to enlightenment, not just chanting Buddha's name or mantras. Thus, even a stone can enlighten you, which is the principle. Hence, the opportunity for enlightenment is everywhere.

14.『见色便明心』

见 色便是看到东西，不一定是看到佛像，看到一头牛，那一下子。看到清澈的溪流，也可以悟道，『见色便明心』。昨天我们说的『闻声便悟道』，这个例子是香严禅 师，是不是？『见色便明心』，谁呀？代表是释迦牟尼佛。早上的星星便是色，那，灵云见到桃花，就是见到。真正到了这时候，有了正见，这个叫做有了正见，不 是用头脑去理解一个道理，然后说“嗯，这个对”，这不是正见，不是point of view， 不是你的正确见解。这个正见不是见解。正见就是『闻声』，悟道了，『见色』，悟道了。那个就是正见，那一下。所以呢，『到恁时，不被一切法碍』。各位觉得 一个法在那里，你碰到了，给它碍住了，不是的。听到不高兴的话，人家侮辱你的，或者倒霉倒霉，股票跌得好惨，明天开始没有饭吃，便是法碍。什么事情让你不 顾，通通是法碍。如果你真的有这一下，正见有了，『不被一切法碍』，好的也好，坏的也好，顺境也不会高兴得离谱，失去了自己。倒霉，当然也不用讲了，也不 是哭丧着脸，要死要活，他不会这样。就是当下有一只老虎跳下要将你咬死了，还是一样那，咬死就是咬死嘛。不是不逃，逃不掉就这样，逃得掉当然要逃。你以为 可以逃不逃，不是这样。真的逃不掉就是这个样子。这不是叫你别逃，not tell that you don't run away。别弄错了。为什么能够做到这样？正见。现在描述，describe the state of 正见，有了正见的样子，『物物皆自己』。Every thing is I myself， 这个就怪了。茶杯是我吗？一草一木是我吗？他说是。蓝天是我吗？白云是我吗？是。如果那朵朵白云是我的话，由别人看来，那朵白云是你，那朵白云也是我，到 底那朵白云是谁的？两人共分？马上动念头。听到这个用理推呀，奇怪了。一朵云，你看是你的，他看是他的，我看是我的，那这朵云是几个人的一朵云？怎会这 样？『多言多虑，转不相应』。对你来讲，那云是真实的嘛。你没有那个显现的能力，它对你毫无意义呀。Meaningless，是不是？我们将它分成你的我的他的，奇怪了，一个东西，十个人看了，就变成十个人的东西。 

    "Upon Seeing a Form, One's Mind Becomes Clear"

Seeing a form means seeing something, not necessarily a Buddha statue, but anything, like a cow or a clear stream, can lead to enlightenment, "Upon Seeing a Form, One's Mind Becomes Clear." Yesterday we talked about "Upon Hearing a Sound, One Realizes the Way," exemplified by Chan Master Xiangyan, right? "Upon Seeing a Form, One's Mind Becomes Clear," who does this represent? It represents Shakyamuni Buddha. The morning star is a form, and so is Lingyun seeing peach blossoms. When you reach this state of correct view, it's not about understanding a concept with your head and agreeing, "Ah, this is right." This is not correct view, not a point of view, not your correct understanding. Correct view is not about understanding. It's about realizing the Way upon hearing, realizing the Way upon seeing. That instant is correct view. Therefore, "At that moment, one is not hindered by any dharma." You

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might think a certain dharma hinders you when you encounter it, but that's not the case. When you hear unpleasant words, insults, or face bad luck like a stock market crash and fear not having food tomorrow, these are hindrances. But if you truly have that moment of correct view, "not hindered by any dharma," whether good or bad, you won't be overly happy in favorable circumstances or lose yourself. In adversity, of course, there's no need to mention being upset or desperate. Even if a tiger jumps out to attack you, you remain the same. It's not about not fleeing; if you can't escape, then accept it. If you can, you should try to escape. It's not about not trying to escape but about the state when escape is impossible. This is not about telling you not to run away. Why can one reach such a state? Because of correct view. Now, describing the state of correct view, "Every thing is I myself." Is the teacup me? Is each grass and tree me? They say yes. Is the blue sky me? Are the white clouds me? Yes. If those clouds are mine, then from others' perspectives, those clouds are you, those clouds are also me. Whose clouds are they then? Do they belong to everyone? As soon as you think, you're caught in reasoning. How can a cloud belong to multiple people? "Too much talk and thought leads to non-correspondence." To you, that cloud is real. Without your manifesting ability, it's meaningless to you. Meaningless, right? We categorize it as yours, mine, theirs, which is strange. One thing, seen by ten people, becomes owned by ten people.

15.所以，楞严经有句话，我那时参了半天不晓得。不管楞严经有没有动过手脚，可是理是对的。释迦牟尼佛说：“吾不见吾，吾不见时，何不见吾不见之处。”他问那个学生，我呢，不见，不见什么？假定这个引擎(话筒)，当我不见，not seeing，when I am not looking at this thing，何不见，何不见就是不明自，你怎也做不到跟我一样的我不见之处呢？这个意思懂吗？释迦牟尼见这个引擎，明明有色相呀。但是真正的他的境界已经『物物皆自己』，东西都是我嘛。我怎看我呢？ Everything is I myself，how can you see you yourself？ 所以，他都在这个境界的时候，当然，在讲话的时侯，他会说，我看到引擎在那里，你拿过来。这是他方便说。但是，他的境界是方便用，用它，用分别意识，但不 是给这个迷掉。所以他说，我看这个，其实，我知道这是我的的本身。所以，当“吾不见时”，当我那正觉之时，我一直在这个境界，你们怎没有做到这样呢？“何 不见吾不见之处”？怎做不到跟我一样“见而不见”？因为我们做不到物物都是我自己。你去看看所有楞严经的解说，白话的，不管是哪个大师，在文字上转来转 去。我那时在奇怪，我不见的时侯，我就那么想，现在我在看这件东西，当它转过去了，那个我的“见”不在这个上头。它一直在讲那个“见”，我能见的那个“见 性”。所以，我一看到这件东西，是我的“见性”跑到这里。一直在推衍推衍到那个楞严经，我的“见性”跑到物体上，所以我能够看到。My ability to see is on that object。我能够见的那个能见的力量跑到这里所以我看到。当我的ability to See没有在On this or on that，那就nothing to do with me。 他是一直讲，一直讲那个能见之性，所以，当碰到这个句子“当吾不见之时”，我就认为，哦，他把头转掉了。我能够看到的“见性”不在这里了。好象如果这个是 我的“见性”，这里，让我见到引擎，因为这个东西在上头。当我不见之时，转过去，我的“见性”跑到这里来了。这里没有我的见性，你怎么看不到我的“见性” 不在这里。在这个上头想想想，想了半天。现在我的“见性”不在这里，转过去了，我的“见性”跑到这里，我的“见性”离开了这个，那你为什不知道我的“见 性”不在这里呢？所以表示这个“见性”是看不到的，invisible。如果“见性”是visible的， 我把“见性”拿掉了，那你就应该知道“啊，你的见性不在这里，所以你不再看”这样解说呀。其实，这样解说还是五十分。一般这样解说还算高明。根本不是这回 事。『物物皆自己』，我这样看，看而不看，见面不见，你怎还不懂这个意思？就是这个意恩。释迦牟尼骂我们，我讲了半天，你还在那里，我的“见性”是看得 见，看不见。顺便想到这个告诉各位。 

    So, there's a saying in the Shurangama Sutra that I pondered for a long time without understanding. Regardless of whether the Shurangama Sutra has been altered, the principle is correct. Shakyamuni Buddha said, "I do not see myself; when I do not see, where is the place of not seeing myself?" He asked his disciple, "What don't I see when I do not see?" Suppose this microphone (speaker), when I do not see, not seeing, what don't I see, the place of not seeing? Do you understand the meaning? Shakyamuni sees this microphone, clearly with form and color. But his state has already reached "Every thing is I myself"; how can I see myself? Everything is I myself, how can you see yourself? So, when he's in this state, of course, he would say, "I see the microphone over there, bring it here." This is his expedient way of speaking. But in his state, it's expedient use, using discriminating consciousness, but not being deluded by it. So he says, "I see this," but actually, he knows it's his own essence. So, "When I do not see," when I'm in the state of true awakening, I'm always in this state, why haven't you achieved this? "Where is the place of not seeing my not seeing?" How can you not achieve the same "seeing and not seeing"? Because we can't achieve "Every thing is I myself." If you look at all interpretations of the Shurangama Sutra, whether it's in vernacular or by any master, they turn it around in text. I was wondering at that time, when I'm not seeing, I'm just thinking, now I'm looking at this thing, when it turns away, my "seeing" is not on it. It keeps talking about that "seeing," the nature of my ability to see. So, when I see this thing, it's my "seeing nature" going there. My ability to see is on that object. When my ability to see is not on this or that, then it has nothing to do with me. They keep talking about the nature of seeing. So, when encountering the sentence "when I do not see," I thought he just turned his head away. My "seeing nature," here, let me see the engine, because this thing is on top. When I do not see, it turns away, my "seeing nature" goes here. There's no "seeing nature" here, how can you not see my "seeing nature" is not here? Thinking and thinking about this, I thought my "seeing nature" is not here, it turned away, my "seeing nature" went there, my "seeing nature" left this, so why don't you know my "seeing nature" is not here? So it means that this "seeing nature" is invisible. If "seeing nature" is visible, and I remove it, then you should know, "Ah, your seeing nature is not here, so you no longer see." This explanation is still only fifty percent. Generally, such an explanation is considered clever. It's not the point at all. "Every thing is I myself," I see and don't see, how can you not understand this meaning? This is the grace of it. Shakyamuni scolds us, I talked for so long, and you're still there, my "seeing nature" is visible and invisible. Just thought of this and wanted to tell you all.

    I discussed this with a master. I said, the more I read the translation, the more confused I get, but my thought is as I just explained: my "seeing nature" moved over, how can you not see I removed my "seeing nature"? "Where is the place of my not seeing?" You see where I'm not seeing, the reason for not seeing, then you know I'm no longer seeing. But actually, that's not it. The Buddha's meaning is not like this. I see you, all things are me. My Wonderfully Pure and Bright Mind manifests like this. How can I see myself? So, it's "Every thing is I myself," "Every mind cuts off all connections." There's no 'I' to see anything. Now you know everything is your own manifestation, what mind is there to cling to? "Every mind cuts off all connections." Our deluded realm, the mistaken condition, is thinking there's something to cling to, something that can be clung to is called 'I', and we're always here.

16.所 以这个，读的时侯很清楚，我们下了课，谈天，讲什么天上天下世间事的时侯，通通是你那个在攀缘。听到的道理，你不同意，你的脸色就有一点变了，因为你有能 缘呀。所以，这个东西讲起来这简单。这个迷糊啊。除非，“一失足成千古恨”地跳下去以外〔坐断意根〕，就没有办法。但是，当你跳下去，不成恨，才是真的 跳。跳下去，还是“哎哟…可以不跳吗？”那已经来不及了，还在中间说：“不跳多好”。那个是因为还有你在。真正跳是那个以为有“我”的东西跳掉，不是将身 心跳掉。这个身心砍断，磨成都没有了，还有我执在，那个我执不属于看得见的东西。你意根断掉的话，『何处不是等正觉？』哪里都可以，什么时候都是佛啊。因 为你显现的是佛的境界，哪里不是成正觉？到处，每一位都是佛，只是大家都不肯相信，大家很客气，非常modest。 “啊，我不是，我是在家，佛是释迦牟尼佛呀！或是阿弥陀佛呀！我是凡夫。”那释迦牟尼佛为什么讲一句，他说：“当我成佛时，众生跟我同时成佛。”这是什么 意思？他难道乱讲吗？我成佛的时侯，一切众生，蚂蚁也是，一草一木也是，一颗星也是，风也是，同时成佛。那奇怪了，那你这样叫我们不要修了，你成佛，我也 成佛。是啊，你本来成佛，跟佛一样呀。你用眼睛，跟佛用眼睛一样不一样？一样呀。你用耳朵怎听，佛也是那听，没有两样呀！但是我们就死认为那个能听的就是 我。外面的声音是外面，我去听到啊！就这样不同而已。但是没有办法相信，信不过。所以《信心铭》就是信心，你没有信心的。《信心铭》就是“信心不二，不二 信心”。要很快地跟佛的那样不迷糊就是“唯言不二”，直讲不二。不二是什么？没有能所，讲能所就是用思想去想，没有能所就是Everything is I myself，哪里是dualistic？相信吗？理论上可能是同意了，不好意思，佛在这样一直讲，一直讲。僧璨大师一直讲，达摩一直讲，不好意思，“是是是”，相信了。头脑同意啊！头脑脖子痛痛一下就不同意了！ 

    So, when reading it's very clear, but after class, when talking about things of heaven and earth, it's all your clinging. The Dharma you hear and disagree with, your face changes a bit, because you can connect. So, it's simple to talk about this confusion. Unless you "fall forever with one wrong step" [sit and cut off the root of thought], there's no way. But when you take that leap, not out of hatred, then it's truly a leap. Jumping and thinking, "Ah... would it be better not to jump?" is already too late, you're still in the middle saying, "Not jumping would be better." That's because you're still there. A true jump is that the 'I' you think you have jumps off, not throwing away body and mind. Even if you grind the body and mind to dust, the ego remains, that ego doesn't belong to the visible realm. If you cut off the root of thought, "Where is not complete enlightenment?" Everywhere can be, any time is the Buddha. Because your manifestation is the realm of Buddha, where is not complete enlightenment? Everywhere, everyone is Buddha, but everyone is too polite, very modest. "Ah, I'm not, I'm a layperson, Buddha is Shakyamuni Buddha, or Amitabha Buddha! I'm a mortal." Why did Shakyamuni say, when he became Buddha, all beings became Buddha with him? What does that mean? Was he talking nonsense? When I became Buddha, all beings, ants, grass, stars, wind, became Buddha at the same time. Strange, then you're telling us not to cultivate, you become Buddha, and I become Buddha too. Yes, you're originally Buddha, the same as Buddha. Do you use your eyes like Buddha uses his? The same. How do you listen with your ears, and how does Buddha listen? No difference. But we stubbornly think that the ability to hear is 'I'. The external sound is outside, I hear it! Just this difference. But it's hard to believe, you don't trust. So the Inscription of Faith is about faith, you don't have faith. The Inscription of Faith is "Faith is not two, not two is faith." To quickly become as unconfused as the Buddha is "Only speak not two." What is not two? No subject and object, speaking of subject and object is thinking, no subject and object is Everything is I myself, where is dualism? Do you believe? In theory, maybe you agree, sorry, Buddha keeps talking, keeps talking. Master Shancan keeps talking, Bodhidharma keeps talking, sorry, "Yes, yes, yes," agree. The head agrees! Head and neck pain, then disagree!

17.所以你看『何处不入般涅槃』，处处时时，every where，every moment，you are totally liberated。入涅槃。没有所谓是你没有解脱啊！是你把那个没有解脱的假影子当作我，希望这个赶快解脱。所以当然修行和证果有一段距离。一定要修修修，慢慢修到把烦恼解脱， “见 惑”、“思惑”一个个除，一个个除到最后通通干净了，成佛了。佛没有这样讲呀，他开始是不能这样讲，因为没有人会相信，可是等后来在法华会上讲，还是有人 不相信。所以，你看，『何处不度脱众生？何处不转大法轮？』每一位，“啪！”听到了，你的法轮转了，所以你听到了。你这样看我，看到了，你的法轮在眼睛上 转，所以看到了。你有没有想怎样看我？眼睛都不要你思想，这正在转大法轮。眼睛自己本身解脱自在。眼睛没有说我是胡某某的眼睛。当我看不见的时侯“啊，我 很伤心。”它会不会这样讲？眼睛不会呀。看不见的缘到了，它就看不见呀。现在是白天，等一下变成晚上，就是晚上呀。白天不会哭，白天也不会变成晚上，就是 这一回事。 

    So you see "Where is not entering nirvana?" Everywhere, every moment, everywhere, every moment, you are totally liberated. Entering nirvana. There's no such thing as you not being liberated! It's that you take the unreal shadow as 'I' and hope it quickly liberates. So of course, there's a distance between cultivation and fruition. You must cultivate and slowly liberate the afflictions, "seeing delusions," "thinking delusions," one by one, until all are gone, and you become Buddha. Buddha didn't say this, he couldn't say this at first, because no one would believe, but even later at the Lotus Sutra assembly, some still didn

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't believe. So, look, "Where is not liberating sentient beings? Where is not turning the great Dharma wheel?" Each one of you, "snap!" when you hear it, your Dharma wheel turns, so you heard it. When you look at me and see, your Dharma wheel turns on your eyes, so you see. Did you think about how to see me? Eyes don't need your thought, they are turning the great Dharma wheel. Eyes themselves are liberated and at ease. The eyes don't say they belong to someone. When I can't see, "Ah, I'm so sad." Will they say that? Eyes won't. When the condition of not seeing arrives, they just can't see. Now it's daytime, later it becomes night, it's just night. Daytime doesn't cry, doesn't become night, it's just like that.

18.我 们下面是昨天的概要。这个重点，不要把当作一个思想在那里记了。当你站起来，走两步，就没有了，听的通通等于没有听那样，永远在那里搞概念。所以，最好的 修行方法是，不要记这些道理。这些道理你了解了解可以，用动你的脑筋去了解，有没有骗我们。我们总希望不给人家骗。如果你稍微跟这个相应，觉得好象有一点 道理，那，做人做事的时侯，不是在想这个道理，在脑子上天天在动一步，举一次手，哎，『物物皆自己』、『心心绝诸缘』地背起来，然后“哎，绝诸缘了吗”？ 物物都是我啊！那杯子是我呀！这就糟糕了。这杯子的水变成思想上的我去了，那本来没有这多余的知识，喝水就喝水，看到那个杯子有水就拿，现在，学了佛学以 后，嘿…这个东西是我自己，然后才拿，那就麻烦了，久了就会神经病！见银行的钱就拿过来，『物物皆自己』。所以说，思想会害人就是这样，银行的钱也是自 己，被关进监牢，那时侯，就不是自己了。“阿呀，佛学害死我了，它说什么都是我的，结果我被关了进来！”那时侯，不是『物物皆自己』了。 

    Our next section is the summary of yesterday. The main point is not to take it as a thought in your mind. When you stand up, walk two steps, it's gone, listening is as good as not listening, forever stuck in concepts. So, the best way to practice is not to remember these principles. Understand them a bit, use your brain to see if they're deceiving us. We always hope not to be deceived. If you slightly resonate with it, feel it makes some sense, then in daily life, not thinking about these principles, not every step, every hand raise thinking "Every thing is I myself," "Every mind cuts off all connections," then wondering, "Did I cut off all connections?" Everything is me! Then it's troublesome. This thought of water in the cup becomes my thought, before there was no such extra knowledge, drinking water was just drinking water, seeing the cup with water and taking it, now, after learning Buddhism, hey... this thing is myself, then taking it, that's troublesome, it'll drive you crazy! Seeing the bank's money and taking it, "Every thing is I myself." So thinking can harm people like this, take the bank's money, get locked up in prison, then it's not "Every thing is I myself" anymore. "Ah, Buddhism killed me, it said everything is mine, and I ended up locked up!" Then it's not "Every thing is I myself" anymore.

19.下 面一段，昨晚说的，主要是这个，把这种当着思想吸收，那，日常生活里，想以思想去对应的话，你一定会矛盾。最好的方法是，做什么、听到了、看到了、感觉 了、生气了、高兴了，不管做什么，吃饭了，哎，有没有那个“我”，自已认为自己的“我”在？我们自己最清楚，啊…那个就是我，稍微一照到，你都处处发现那 个我在动。奇怪，那个东西不要动，总是回首一看，总是那个家伙在动。生气了，等一下一看，哼，总是你认为那个我在不高兴，生气的时侯最明显，给人家侮辱的 时候最明显。你活起来了，是不是那个老兄活起来了。耳朵听到，耳朵不会生气呀，你问你的耳朵，听到高兴会不会这样，听到不高兴会不会这样？它高兴不高兴都 是如实的听。大声就大声，小声就小声，对不对？我们好听的时侯，希望把那个声音放大一点听。这个声音有没有好坏？耳朵听进来就是声音而已。我在讲法，跟你 那个椅子垮下的声音，在耳朵里有什么分别？有呀，我的声音跟那个椅子的声音有明显的分别。它有没有在上头说这个好，这个坏？这个我喜欢听，这个我不喜欢 听？耳朵有没有这样分别？没有。我们的心一直“哎......椅 子怎怎”的在那里转，声音老早就过去了，没有了嘛。不是清净，解脱，自在吗？还要你去解脱吗？而我们那个假我带来的思想就麻烦了。“阿呀，你为什么那么不 小心呀？”的什么一大堆道理在那里。各人在心里想的却不同。那个不同的就是假我在那里闹。耳朵根本没有闹呀！但实际上就是这一点要注意注意注意，久了久了 久了，你就比较很自然自然的，啊，原来那个真的动的和我假想的那个我动的不一样。然后，最后最后连注意它都不要。不要注意它，就是那样动嘛！不是你注意才 那样动呀！六根本来清净，解脱，自在，对不对？大安乐园。这个叫转法轮，这个叫『何处不入般若涅槃』。不是修行了，哪个大师死了，啊，他涅槃了，因为他是 大师父。我们死了，不是涅槃？还要请人家颂经超度啊！这是活到的时侯，随时都在涅槃中。刚刚你耳朵听到椅子倒了，耳朵有什么般若涅槃？ 有 了声音就有，没有声音就没有。它没有这上头有好坏、善恶，都没有。那心里头，各位怎想就随便。因为那个假我在出来演戏。你要演什么戏，随便你。就是这样。 我们下面一段，因为刚好有椅子倒了所以，所以才顺便讲这些，各位问起你的耳朵，它一点都不被妨碍，所以叫作『不被一切法碍』，死了就死了。  

    The next part, what we talked about last night, mainly this, if you absorb it as a thought, then in daily life, trying to correspond with thought, you'll definitely be contradictory. The best method is, whatever you do, hear, see, feel, get angry, happy, whatever, eating, hey, is there that 'I', the 'I' you think is yourself? We know best, ah... that's me, just a glance and you find that 'I' moving everywhere. Strange, that thing shouldn't move, but it's always there when you look back. Angry, take a look later, huh, always you think that 'I' is unhappy, anger is most obvious, most obvious when insulted. You come alive, right? Is that guy alive? Ears hear, ears don't get angry, ask your ears, happy or not when hearing, happy or not when hearing unhappiness? They just hear as is. Loud is loud, quiet is quiet, right? When we like to hear, hope to amplify that sound. Does this sound have good or bad? Ears just hear it as sound. I'm talking about Dharma, and the sound of the chair collapsing, is there any difference in the ears? Yes, my voice and that chair's sound have a clear difference. Does it judge this good, this bad? This I like to hear, this I don't like to hear? Ears don't differentiate like that. Our mind is always "Ah... what about the chair" there, the sound is long gone. Isn't that pure, liberated, at ease? Still need you to liberate? But our false 'I' brought by thought is troublesome. "Ah, why are you so careless?" a bunch of reasoning there. Everyone thinks differently in their minds. That different is the false 'I' making trouble. The ears don't make trouble at all! But the point is just this, pay attention, pay attention, pay attention, over time, over time, over time, you'll naturally, naturally realize that the real movement and the 'I' you imagined moving are different. Then, in the end, don't even pay attention to it. Not paying attention, it just moves like that! Not because you pay attention it moves like that! The six roots are originally pure, liberated, at ease, right? Big blissful land. This is turning the Dharma wheel, this is "Where is not entering Prajna Nirvana?" Not practicing, some master dies, ah, he entered nirvana, because he's a great master. We die

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, not nirvana? Still need someone to chant sutras for transcendence? This is about being in nirvana while alive, at any moment. Just now your ears heard the chair fall, what nirvana did the ears have? With sound, there is; without sound, there isn't. They don't have good or bad, virtue or evil, on them. What's in your mind, how you think, is up to you. Because that false 'I' is out there acting. What play you want to act, up to you. Just like that. Our next part, because just now a chair fell, so I talked about these, ask your ears, they're not hindered at all, so it's called "not hindered by any dharma," dead is just dead.

20.【若尔一念相应，照体独立，物我皆如】 

　　下面『若尔一念相应』，这些事，不是慢慢修了才这样。我反复在讲，六根本来就是这样，只是你糊涂。你不知道你真正的你就是六裉的作用本身，是你的 true self。 『一念相应』，“啊”，原来这样是一个念头呵！你要慢慢学吗？『一念相应』，你说“顿”还是“渐”？没有再三捞拢，你就没有办法正确的“啊，原来我……我 把自己认错了！”那一下子，『一念相应』。但是要达到这个一念相应、正见起，有时候非二十年，三十年不可。到底是“渐”还是“顿”呢？ 

　　『照体独立，物我皆如』，照体独立是能照所照独立，没有分开。『物我皆如』就是，我对到声音，对到色相，那个就是用『物』代表，是净，心净，『物我』都一样。更抽象一点讲，就是dualistic，二元、主观、客观，心跟境界，物跟我，或者照跟体，体跟照，都一样。『皆如』，就是没有分开嘛，就那个样子。 

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"Below, 'If you correspond with a single thought,'" these things are not about gradually cultivating to be like this. I keep saying, the six roots are originally like this, you're just confused. You don't know your true self is the very function of the six roots, your true self. "Corresponding with a single thought," "Ah," originally it's just a thought! Do you need to slowly learn? "Corresponding with a single thought," do you say it's sudden or gradual? Without repeatedly gathering, you can't correctly realize, "Ah, originally I... I was mistaken!" That instant, "corresponding with a single thought." But to reach this instant of correspondence, correct view, sometimes it's not possible without twenty or thirty years. After all, is it gradual or sudden?

"Manifesting independently" is about the subject and object being independent, not separate. "You and everything are as such" means, when I encounter sound, encounter form, that's represented by "thing," pure, the mind is pure, "you and thing" are the same. More abstractly speaking, it's dualistic, dual, subjective, objective, mind and realm, thing and me, or manifestation and essence, essence and manifestation, are the same. "Are as such," there's no separation, just like that.

21.【在一切时，圆陀陀，明了了，净裸裸，赤洒洒，堂堂地现前。】 

　 　『在一切时』，就是没有断掉。『在一切时』怎样？『圆陀陀，明了了，净裸裸，赤洒洒』。『圆陀陀』就是圆满，无欠无余，是指什么？指我们的『妙净明 心』，什么时侯都圆满如太虚，也没有缺少一点。啊，现在我的耳朵在动，燃料不够，给我补充一些，它才听到，要不要？没有缺少，不会欠燃料，不会闹油荒，太 多了，就剩一点给人家用，没有啊！这个太虚有没有缺一角，或多一点虚空来。这个是讲本体，现在应用文字讲的时侯，那个本体，就是『妙见明心』本来是无欠无 余。无欠无余就是以『圆陀陀』表示，指那个本。『明了了』，它显示作用，不会错。狗叫是狗叫，青蛙叫是青蛙叫，非常明『明了了』，它分得很清楚，红色是红 色，蓝色是蓝色，因为它自己动起来了，『明了了』。『净裸裸』，这是圆陀陀，那个本身在哪里，什么颜色，用了是不是要把它清除才能用？有了声音马上动，马 上用，它变掉了吗？没有，『净裸裸』。『赤洒洒』就是『明了了』。什么缘它就是那个缘。那个缘本身就是它的动的样子。『明了了』是『赤洒洒』，『净裸裸』 是『圆陀陀』，知道吗？这是用几个字描写它的体用。 

因 为我们分体用比较了解，其实，体用就是放在我们的概念里，说明了，让你好吸收而已，哪有分体用？这样一个东西，『堂堂地现前』，什么时侯，什么地方都这 样，万古以来，你死后还是这样。你死的时侯是你的妙见明心在死的位置。狗叫，狗声就是它，它那样动，青蛙叫，它是那样动，能知所知是一样动，这是『堂堂地 现前』，根本没有躲避。它哪里是躲避，打了痛，就痛，推了一下，“啊，好痛！”你本身『堂堂地现前』，痛就痛，所以叫没有关系呀，舒服就舒服啊，“堂堂地 现前』。 

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"At all times," means not interrupted. "At all times," how? "Fully rounded, clear and bright, pure and naked, vivid and distinct." "Fully rounded" means complete, nothing lacking or excessive, referring to what? Referring to our "Wonderfully Pure and Bright Mind," always as complete as the vast void, not lacking a bit. Ah, now my ear is functioning, not enough fuel, give it some, then it can hear, right? No lack, no fuel shortage, no oil crisis, too much, just leaving a bit for others to use, no! Does this void lack a corner or have extra space? This is about the essence, now when using words to describe, that essence, the "Wonderfully Pure and Bright Mind," is originally without lack or excess. Without lack or excess is represented by "Fully rounded," referring to that essence. "Clear and bright," its manifesting function, never mistaken. Dog barking is dog barking, frog croaking is frog croaking, very clear "clear and bright," it differentiates very clearly, red is red, blue is blue, because it itself is functioning, "clear and bright." "Pure and naked," this is "Fully rounded," where is that essence, what color, does it need to be cleaned to be used? With sound, it immediately functions, immediately used, did it change? No, "pure and naked." "Vivid and distinct" is "clear and bright." Whatever condition it is, that condition itself is its functioning style. "Clear and bright" is "vivid and distinct," "pure and naked" is "Fully rounded," understand? This is a few words describing its essence and function.

Because we separate essence and function for better understanding, in fact, there's no division of essence and function. It's just placed in our concept for explanation, to make it easier to absorb, where's the division of essence and function? Such a thing, "manifesting boldly," anytime, anywhere like this, for eternity, after you die, it's still like this. When you die, it's your Wonderfully Pure and Bright Mind at the position of death. Dog barking, dog sound is it, it moves like that, frog croaking, it moves like that, knowing and the known are the same movement, this is "manifesting boldly," not hiding at all. Where is it hiding? Hit and hurt, it's

pain, pushed and "Ah, it hurts!" you yourself "manifesting boldly," pain is pain, so it's no big deal, comfort is comfort, "manifesting boldly."

22【在一切时，成佛作祖。】 

你 看，『在一切时，成佛作祖』，出家人啊，他们一天到晚都在追求希望一天成佛作祖。我跟这位上师念密咒，苦修啦，一天会成佛作祖。哎，奇怪，天童山的宏智禅 师告诉你，『一切时』，还没有出家，在还没投胎出来作婴儿以前就是『一切时』嘛，你还没有出生以前就成佛作祖了。为什么？有那个缘就显现成一个受精卵出 来，也是它，它在成佛作祖嘛，该蛇就蛇，该猫就猫，成佛作祖，所以是无情说法。没生命的东西都在说法。风来了，草就这样摇摇摇。它不是在说法吗？谁在说 法？因为草本身就是佛，为什么草本身就是佛？你看那株草，风吹来就低头，是你『妙见明心』那样动。 

22.【At all times, become a Buddha, become an ancestor.】

Look, "At all times, become a Buddha, become an ancestor," monks, they are always pursuing the hope of becoming a Buddha or an ancestor one day. I chant secret mantras with this master, rigorously practicing, hoping one day to become a Buddha or an ancestor. Strangely, Master Hongzhi of Tiantong Mountain tells you, "At all times," even before you were ordained, even before you were born as a baby, that was "at all times." You became a Buddha or an ancestor even before you were born. Why? When there's a cause, it manifests as a fertilized egg, that's also it, it's in the process of becoming a Buddha or an ancestor. If it's a snake, it's a snake; if it's a cat, it's a cat, becoming a Buddha or an ancestor, so it's the inanimate speaking the Dharma. Inanimate things are all speaking the Dharma. When the wind comes, the grass sways like this. Isn't it speaking the Dharma? Who is speaking the Dharma? Because the grass itself is Buddha, why is the grass itself Buddha? You see that grass, when the wind blows, it bows its head, it's your "Wonderfully Pure and Bright Mind" moving like that.

23. 【只为尔放不下，自筑界墙便见有自它。】 

　　『只为尔放不下』，为什么我们都做不到这样呢？只因为，only because， 我们为什么跟他讲的两回事？我们自己难道不是吗？跟他讲的两回事呀，完全不一样。你同意是你的脑子同意，但是，你根本不是这样。如果是真正的跟他一样，你 就是真正的大彻大悟的人。根本是无学问人，跟永嘉禅师一样，是无学闲道人。不用学，学什么？你本来就是这样，可是为什么我们和宏智禅师，或佛呀，迦叶，阿 难不一样，听了半天还是跟他不一样呀！ 

『只 为』，原因在哪里？只有一个原因，你放不下。放不下什么？放不下那个“自以为是我”的那个念头。只这样。这个念头造了一道墙，所有的分成你我他，无情有 情，这个不是有界墙的话，还有你我他之分吗？篱笆围起来，就篱笆内，篱笆外，篱笆围起来以前有内外吗？篱笆是你的思想以为“这个是我”，这个篱笆好厉害。 自已造了一道界墙，自己便莫名其妙的以为有我这个，『便见有自它』，便有了自己和不是自已的分了。到了银行，便“你的钱是我的钱，我的钱不是你的钱”，会 这祥的糊涂呀！听了佛的道理，有益的时侯，利用一下，“你的钱是我的钱”。没有利的时侯，佛法慢一点，“我的钱是我的钱”。对自己有益，即断章取义就把佛 的道理拿过来用。你的钱没有“自它”嘛，所以是我的。等到人家说，那好，你的钱拿过来，你讲不是不是，这个时侯，是我的钱就是我的钱了。我们很多利用佛法 就是这样利用。对自己有益，就拿过来用一下，一句两句，对自己好象不大好，就装作不知道。笑话归笑话。

23.【Just because you cannot let go, you build walls and then perceive self and others.】

"Just because you cannot let go," why can't we all do this? Just because, why are we talking about something different from him? Aren't we? Talking about something completely different. You agree in your mind, but you are not really like that. If you were really like him, you would be a person of great enlightenment. Basically, a person without learning, like Zen Master Yongjia, an idle man of no learning. Why learn? You are originally like this, but why are we not the same as Master Hongzhi, or Buddha, or Mahakashyapa, or Ananda? After listening for a long time, we are still not the same as them!

"Just because," where's the reason? There's only one reason, you can't let go. What can't you let go of? The thought of "this is me" that you think is yourself. Just that. This thought has built a wall, dividing everything into you, me, them, inanimate and animate. If there isn't a wall, is there still a distinction between you, me, and them? Fences divide inside and outside, was there an inside and outside before the fence was built? The fence is your thought thinking "this is me," this fence is powerful. You've built a wall yourself, and inexplicably you think there's a me, "then there is self and others," then there's a division between yourself and not yourself. When you go to the bank, "your money is my money, my money is not your money," can you be this confused! Hearing Buddha's teachings, when beneficial, use a bit, "your money is my money." When not beneficial, slow down on Buddhism, "my money is my money." Beneficial to oneself, just cherry-pick Buddha's teachings to use. Your money doesn't have "self and others," so it's mine. When someone says, then good, bring your money here, you say no, no, at that time, my money is my money. We often use Buddhism like this. Beneficial to ourselves, just use it a bit, one or two sentences, not so good for ourselves, pretend not to know. Jokes aside.

24【是尔自碍三界，三界岂碍尔？】 

　 　他说『是尔自碍三界』，你自己妨碍了。三界即色界、欲界、无色界，都是整个存在的，包括那个地狱道，天道，畜生道也是。你自己给三界碍到了。『三界岂曾 碍尔？』三界的存在，难道会妨碍你吗？因为上面已提到『不被一切法碍』，管它是什么三界四界，不被它碍住了，还有三界来碍住你吗？因为，上面一段提过，因 为『闻声』就是听到自己，『见色』就是见自己，见色便见心，那个心是整个，不是我的攀缘心，这样的话，三界怎样，那是你自己变。自己在那里变。假如你自己 不作障碍，这个障碍统统由于你有妄想的我引起很多障碍。所以你把妄想的我彻底的放下，就自己不作障碍了，是自己的事呀。佛也没有办法。大师父也没办法。你 那个假的，叫你放下你不放啊！只好照着赵州说的，“那就提着去吧”。赵州禅师给人问到这个：“‘一物不将来’是何如？”你叫我放下，我现在什么都没有，还 放下什么？“阿呀，连这个也放下，你还在那里闹!”。学生说，“我没有东西可以放下，还叫我放？”都是思想呵，听了道理就头脑想，我都没有东西你还叫我放下。那赵州禅师就打一捧，“那你就拿去吧!” 你一直说没有东西，你叫我放，那赵州禅师就认为，你既然跟我辩，你就不要客气，“担起来去吧，就拿起来去就是了嘛”。妄想的我放掉就放掉，还在那里讨论我 已经没有了还叫我放。谁在闹呀？你那个东西在闹，你还不知道。我告诉你，放下就是你这个妄想。你还有妄想在那里。有修法的你在，那个“我”都放不下，修什 么法？。他很傲慢，“我已经修到没有我了，还叫我放下。”那好了，你跟我论了半天，那放不下的你就再拿去吧。就是这样。 

24.【You yourself obstruct the three realms; do the three realms really obstruct you?】

He says, "You yourself obstruct the three realms." You hindered yourself. The three realms, the Realm of Form, the Realm of Desire, the Formless Realm, are all part of existence, including the hell realms, heaven realms, animal realms too. You hindered yourself in the three realms. "Do the three realms ever hinder you?" The existence of the three realms, do they really hinder you? Because as mentioned above, "not hindered by any dharma," no matter what three or four realms, not hindered by them, are there three realms to hinder you? Because, as mentioned in the previous section, because "hearing sound" is hearing yourself, "seeing color" is seeing yourself, seeing color then seeing the mind, that mind is the whole, not my clinging mind. In this way, whatever the three realms are, that's your own change. You change there. If you don't create obstacles yourself, all these obstacles are caused by your delusional 'I'. So if you completely let go of your delusional 'I', you won't create obstacles, it's your own affair. Buddha can't do anything. Great masters can't do anything. Your false self, you're told to let go but you don't! Can only follow what Zhaozhou said, "Then carry it with you." Zhaozhou was asked, "'Don't bring a single thing,' what does that mean?" You tell me to let go, now I have nothing, what else to let go? "Ah, even this let go, you're still making noise!" The student says, "I have nothing to let go, still tell me to let go?" It's all thought, hearing the principle then the mind thinks, I have nothing and you still tell me to let go. Then Zhaozhou clapped, "Then take it with you!" You keep saying you have nothing, you tell me to let go, then Zhaozhou thinks, since you're arguing with me, don't be polite, "Carry it with you, just take it with you then." Delusional 'I' let go is let go, still discussing I already have nothing yet tell me to let go. Who's making noise? Your thing is making noise, you don't know. I tell you, let go is your delusion. You still have delusions there. With your method of cultivation, that 'I' can't be let go, what method to cultivate? He's arrogant, "I've already cultivated until there's no 'I', still tell me to let go." Well then, you've argued with me for so long, that 'I' that can't be let go, then take it with you. Just like that.

25【若自不作障碍，便是普遍底身，普遍底心，是大自在汉。】 

　　假如你自己不作障碍，那一下，自已没有糊里糊涂乱想，只要不作这个妄想，便是『普遍底身，普遍底心』。普遍不是Common， 不是普通。在在处处，何处何地都是你，一草一木都是我。“别人的钱也是我的”。这个时候错在哪里？你的钱是我的，还有没有我的？万物都是我嘛。你的钱是我 的，这个时候你拿过来，是不是你的钱？你还是“我的嘛！我的嘛！”。哈，好用的时候用一下，还要“我的钱”，“你的钱就是我的。”还有没有“我的”？有 啊。所以，道理很害人。道理不透彻，喜欢用道理去诡辩，什么都可以做。这样的话，你是『普遍底身，普遍底心』，这个心有时候很迷糊，有时候昏昏沉沉，有时 候颠倒妄想呀。颠倒妄想就是你的整个妙净明心这样显现的真实。只是你不懂，你想要赶快醒过来，赶快要悟，所以等于是“放不下担着去”一样。这个时候才是 『大自在汉』，能够这样做，确是大自在，为什么不是大自在？没有我可以死呀。因为没有我在活到，那谁在活到？整个法界的现成。因此，『在一切尘一切刹，与 法界等』。一切尘是空间，一切刹是时间；没有分时空，万劫以来都是自己在那里显现，『与法界等』，还有出入吗？ 

25.【If you do not create obstacles yourself, you are universally embodied, universally minded, a truly liberated person.】

If you don't create obstacles yourself, then that moment, you're not confused or chaotically thinking, just don't have these delusions, then you are "universally embodied, universally minded." Universal is not common, not ordinary. Everywhere and every place is you, every grass and tree is me. "Others' money is also mine." Where's the mistake at this time? Your money is mine, is there still mine? All things are me. Your money is mine, at this time you take it, isn't it your money? You're still "mine! mine!" Ha, use it when it's convenient, still want "my money," "your money is mine." Is there still "mine"? Yes. So, the principle harms people. The principle is not thorough, likes to use the principle to argue, anything can be done. In this way, you are "universally embodied, universally minded," this mind is sometimes confused, sometimes drowsy, sometimes delusional. Delusion is the true manifestation of your entire Wonderfully Pure and Bright Mind. You just don't understand, you want to quickly wake up, quickly enlighten, so it's like "carrying it even if you can't let go." At this time, you are a "truly liberated person," able to do this, certainly liberated, why not liberated? No 'I' can die. Because without 'I' living, then who's living? The whole Dharma realm is present. Therefore, "In all dust and all kalpas, equal with the Dharma realm." All dust is space, all kalpas are time; no division of space-time, for eternity, it's you manifesting there, "equal with the Dharma realm," is there entry or exit?

26【所以古人道，一法若有，毗卢堕在凡夫；万法若无，普贤失其境界。】 

　　『所以古人道，一法若有』。假如你认为这里有个茶杯，这里有位朋友，『一法若有』，有是什么？一定有个我，才承认对方。当你承认对方，object， 当你承认这是什么，那是什么，这个时候一定有你了。没有你，没有办法承认对方的一个东西，客观的一个存在。当你承认客观有的时候，你已经有我了。是不是？ 所以，『一法若有，毗卢堕在凡夫』，连毗卢佛也是跟我们一样。啊，你认为有这个那个，毗卢佛的境界我们有了。有是什么？有是一个概念。东西在眼前“看 到”，跟你说“啊，有了”是两回事。不是两回事吗？这样，就这样，你还说有。这个有不是根据这个显现加一个有的概念？所以，这时候，你认为“啊有了一 法”，概念动了，毗卢佛也变成凡夫。

『万 法若无』，啊呀！佛法完全讲空，这个茶杯有但是它没有。我问你；眼睛有这相现前，你怎么讲它等于没有？不是用你的概念，你的想法把它否定掉吗？是你的概念 否定它没有，其实它在嘛！眼睛如实的照到嘛！怎么你说它本来性空的？你的性空真大，脑子里满是性空。这个存在本身就是性空呀！不是你用头脑去“这个空的， 这个没有”，你加一个“啊，这个都没有”。“这个没有”，这是你那个假我强挤出的一个念头说“无，无”。所以说『万法若无，普贤菩萨失其境界』，普贤菩萨 是，所有愿力，愿行都是他在做，做佛事，慈悲度众生，一切显化的普贤。普贤就是没有他的境界去了，一切都空，一切都没有，你干嘛在那里做佛事？我问你：听 看的境界都没有，不是断灭空了吗？你修成佛，连声音也听不到，那你修成什么？你说，一切看见听见的都没有，那个没有不是我的思想的没有啊！『历历有声音， 明明有东西』，那个明明历历本就是空，但是你这样用道理去划等号，又是在玩呀！你不要玩弄，就是这样嘛！打破了就没有啦。你造了一个就有啊。所以，佛只好 讲，“啊呀，一切缘生啦！”变成茶杯的缘没有，有一个人摔破了，缘没有就没有了。缘生缘灭，没有一个真正的东西可能永远这样存在。你认为真正有一个东西永 远存在，那就是灵魂哪，犯了这个毛病，所以，这个东西会转世啊。禅宗祖师听了这个会说“你怎么啦？”『在一切尘一切刹与法界等』，还有什么转世不转世？ 『万法若无，普贤失其境界』。 

26.​

"Therefore, the ancients say, if one dharma exists," if you believe there's a cup, a friend here, "if one dharma exists," existence means what? There must be an 'I' to acknowledge the other. When you acknowledge the other, the object, when you acknowledge this is something, that is something, at that moment you already have an 'I'. Without you, it's impossible to acknowledge an objective existence. When you acknowledge an objective existence, you already have an 'I'. Is it not? So, "if one dharma exists, Vairocana falls into the realm of mortals," even Vairocana Buddha becomes like us. Ah, you think this and that exist, Vairocana Buddha's realm we have. Existence is what? A concept. The thing is in front of your eyes "seen," and you say "ah, it exists" is another matter. Isn't it? Thus, at this moment, you think "ah, there exists a dharma," the concept moves, Vairocana Buddha becomes a mortal.

"Ah, Buddhism talks completely about emptiness, this cup exists but it doesn't." I ask you; the eyes have this form present, how can you say it's equivalent to non-existence? Isn't it negated by your concept, your thought? It's actually there! The eyes accurately reflect it! How can you say it's inherently empty? Your inherent emptiness is great, your brain is full of inherent emptiness. This existence itself is inherently empty! Not that you use your brain to go "this is empty, this doesn't exist." "This doesn't exist," this is your false 'I' forcefully squeezing out a thought saying "no, no." So it says "if all dharmas are non-existent, Samantabhadra Bodhisattva loses his realm," Samantabhadra is, all vows, all actions, he's doing, doing Buddha's work, compassionate and saving sentient beings, all manifestations of Samantabhadra. Samantabhadra is without his realm then, everything is empty, nothing exists, what are you doing Buddha's work for? I ask you: the realm of seeing and hearing doesn't exist, isn't it annihilation emptiness? What have you cultivated into Buddha, can't even hear sounds, then what did you cultivate? You say, all seen and heard don't exist, that non-existence isn't my thought's non-existence! "Clearly there are sounds, clearly there are things," that clear and obvious is originally empty, but you use reasoning to equate it, you're just playing! Don't play with it, it's just like that! Broken then it doesn't exist. You make one then it exists. So, Buddha can only say, "Ah, all is dependent origination!" The condition to become a cup is gone, someone smashed it, the condition is gone, then it's gone. Conditionally arisen, conditionally ceased, there's no real thing that can always exist like that. You think there really is something that can always exist, that's the soul, committing that mistake, so, this thing can reincarnate. Zen masters hearing this will say, "What's wrong with you?" "At all times, in all dust and all kalpas, equal with the Dharma realm," what reincarnation or not reincarnation? "If all dharmas are non-existent, Samantabhadra loses his realm."

27【且道，作生得恰好相应去？还会？】 

　 　『且道』，我问你，那讲有也不对，讲没有也不对；叫我怎么办？『作生得恰好相应去？』叫我如何才好？叫我如何不想它？叫我如何想它？到后来，你说有， 错：那这个没有，也错！我该怎么办？你跟我说吧！『恰恰相应去』就是，日常生活我怎么办？怎么做人做事？我搞得糊涂了。我不听佛法，还是做人做事，到银行 去都很好。一听佛法我到底偷还是不偷？喝一杯茶都要想道理啦，对不对？放屁都要想是空还是有的。想通了才“波”的放了。本来不学佛法，屁一放就没事。所 以，佛法有时候会变成你的毒药。其实佛法本身没有这样。没有好，没有坏。是你自己把它当成毒药。是你自己把它当的呀。如果你把它当作甘露，当作醍醐， “啊，大法师呵，接触你后，我太太慢慢不生气了，迟一点回来她也不生气了，阿弥陀佛…...”。 佛法哪有好坏？这个听起来，他们就受不了，说你乱讲，你欺负这个道，大道不能让你欺负。我想欺负这个大道却没办法。我想染污都没有办法染污，才是大道啊。 哼，我这个小洪文亮乱讲，那大道就染污了，那我的本事好大呀！我比大道还大，大大道。对不对？道理那简单。哎，就是实际生活怎么办？做人做事怎么办？我听 了那一大堆，我越听越憨了。他说『还会么？』你真不会？要怎么做你知道吗？要做人做事呢？早上起来还要刷牙吗？晚上想睡要睡吗？一定要赶快起来修法才去睡 觉，否则，上次发誓一天要念五十次，今天才念三十次，还欠二十次，累得要死，只好爬起来念。真的有病，勉强起来念念，就“碰”的一声倒下。到底佛法帮你不 帮你？『还会么？』呵，他就给你回答。 

27.​

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"So tell me," I ask you, talking about existence is wrong, talking about non-existence is also wrong; what should I do? "How should one live in proper correspondence?" How should I be? How should I not think about it? How should I think about it? In the end, you say there is, wrong; say there isn't, also wrong! What should I do? You tell me! "Live in proper correspondence" means, in daily life, what should I do? How to be a person, how to act? I got confused. Without Buddhism, I was still a person, went to the bank, all was good. After hearing Buddhism, should I steal or not? Drinking a cup of tea, need to think about the principle, right? Farting, need to think if it's empty or has

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existence. Think it through before "poof" letting it out. Originally, without Buddhism, farting was no big deal. So, sometimes Buddhism can become your poison. Actually, Buddhism itself is not like this. There's no good or bad. It's you who make it poison. It's how you perceive it. If you consider it as nectar, as the finest ambrosia, "Ah, great master, after meeting you, my wife slowly stopped getting angry, she doesn't get upset even if I come home late, Amitabha..." Buddhism doesn't have good or bad. Hearing this, they can't stand it, say you're messing around, disrespecting this path, the great path can't be disrespected by you. I think of disrespecting this great path but have no way to disrespect it, that's the great path. Humph, I, Hong Wenliang, talk nonsense, then the great path is tainted, then my capabilities are great! I'm greater than the great path, the great great path. Right? The principle is that simple. Ah, just practical life, what to do? How to be a person, act? After hearing all that, I'm even more confused. He says "Still able?" Do you really not know? Do you know how to act, how to be a person? Need to brush your teeth in the morning? Want to sleep at night, should you sleep? Must quickly get up to practice before sleeping, otherwise, last time vowed to chant fifty times a day, today only chanted thirty times, still owe twenty times, dead tired, have to crawl up to chant. Really sick, reluctantly get up to chant, then "thump" fall down. In the end, does Buddhism help you or not? "Still able?" Well, he gives you the answer.

28【虚空谁肯挂一物，大海自然归百川。】 

　 　开悟的真正的禅师，就是有那正见，有一大事因缘，什么是平常心，在这个境界里，做人做事，他说，『虚空谁肯挂一物，大海自然归百川』，会吗？我们要挂衣 服，要衣架，挂在衣柜里头。你难道要把衣服挂在虚空？玩弄空，你要挂衣服，一定要钉子、衣架嘛，在虚空里挂？一切都是空的？你难道要把衣服挂在空吗？不要 去玩弄空呀。那，跟色声香味触法，都给它迷住了吗？没有呀。『大海自然归百川』，所有各种色声香味触法统统归于大海，归于什么？归于性空。我们挂东西不会 挂在虚空吧。『谁肯挂一物』，谁也不肯。因为你清楚，不能挂。以为这是空性，你拿这个空性去玩，等于是你把东西挂在虚空一样。但是，你做什么，听的，看的 什么东西，通通不离开你的『妙净明心』大海，『妙净明心』是大海，都是它的显现。所有『百川归大海』都是这个意思。所有一闻，一动，一静，语默动静，都是 你的『妙净明心』在那里这样动。所以，『在一切时一切尘一切刹，通通『与法界等』。有没有出入，有没有生死？有，住在生的位置，住在死的位置。住的那个东 西，一点都没有被污染掉。很难接受，非常难接受。跟我们普通境界格格不入。因为我们的妄想太大。你说我懂了，我的妄想去掉。你去掉看看，还在虚空挂东西 呀！我妄想没有了，等于把你的衣服帽子，你的大帽子挂在虚空一样。“我都没有妄想了”，你不知道，你一挂就掉在地上你还不知道。

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A truly enlightened Zen master, one with the right view, who understands the great causal conditions, what is the ordinary mind, in this state, how to be a person, act, he says, "The void hesitates to hold a single thing; the ocean naturally accepts all rivers," can you? We hang clothes, need hangers, hung in the closet. Do you intend to hang clothes in the void? Playing with emptiness, you want to hang clothes, you need nails, hangers, right? In the void? All things are empty? Do you intend to hang clothes in the void? Don't play with emptiness. Then, with forms, sounds, smells, tastes, touches, dharmas, are they all deluding you? No. "The ocean naturally accepts all rivers," all kinds of forms, sounds, smells, tastes, touches, dharmas, all return to the ocean, return to what? Return to emptiness. We don't hang things in the void, right? "Who hesitates to hold a single thing," no one does. Because you know, it can't be hung. Thinking this is emptiness, you play with this emptiness, like hanging things in the void. But whatever you do, hear, see, all things, never leave your "Wonderfully Pure and Bright Mind" ocean, "Wonderfully Pure and Bright Mind" is the ocean, all are its manifestations. All "rivers return to the ocean" mean this. All hearing, moving, stillness, speech and silence, all are your "Wonderfully Pure and Bright Mind" moving like that. So, "At all times, in all dust, in all kalpas, all "equal with the Dharma realm." Is there entry or exit, birth or death? Yes, dwelling in the position of birth, dwelling in the position of death. The dwelling thing, not a bit tainted. Hard to accept, very hard to accept. In conflict with our ordinary state. Because our delusions are too great. You say I understand, my delusions gone. Remove them and see, still hanging things in the void! "My delusions are gone," you don't know, as soon as you hang it, it falls to the ground, and you don't know.

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