Ganges Mahāmudrā By Elder Yuan Yin (Lecture Five)
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From https://book.bfnn.org/article/0383.htm

(I made the English translations with the help of ChatGPT from the Chinese original)

Footnotes were produced by ChatGPT and are not present in the original Chinese material.

 

Author: Venerable Yuan Yin (元音老人)

Title: Ganges Mahāmudrā (Fifth Lecture) (恒河大手印 第五講)

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English Translation:

Ganges Mahāmudrā

(Fifth Lecture)

By Yuan Yin Laoren

Fifth Lecture

Original Text:

“恒河大手印

（第五講）

 

元音老人 著

 

第五講”

Footnotes/Annotations:

[None]

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English Translation:

Our wondrously luminous true mind neither belongs to “existence” nor is it “non-existence.” If you say it exists, there are no signs [no sign can be seen], and no sound can be heard; if you say it does not exist, then in speech and silence, in movement and stillness, in walking, standing, sitting, and lying down, not one of these lacks its functioning. The ancient worthy ones used analogies such as “the salty taste in the ocean” or “the green-blue hue hidden within dye,” meaning that although it cannot be seen directly, its fundamental essence is certainly not non-existent. Śākyamuni Buddha told us that it is the great treasury of true emptiness and wondrous presence: “true emptiness” meaning it is different from dull emptiness or the emptiness of annihilation. Because it is endowed with wondrous presence, it is empty yet not empty. “Wondrous presence” means that it differs from deluded existence or real substantial existence; because it is true emptiness, it is present and yet does not truly exist—it is both non-existent and present. Now, speaking from the perspective of phenomena and function, it is also neither existent nor non-existent, and neither non-existent nor existent. If you say it is non-existent, then various phenomena are clearly presented before you, and their wondrous functions are as innumerable as grains of sand in the Ganges; if you say it exists, all forms arise due to conditions, lacking self-nature [無自性], so their arising and activity are like water-moon reflections and blossoms in empty space—nothing one can grasp. The Heart Sutra says: “Form is emptiness, emptiness is form,” showing that form and emptiness are non-dual, neither existent nor non-existent. All phenomena are manifestations of the fundamentally empty and wondrous essence, and that fundamentally empty and wondrous essence cannot be found apart from forms. It is like waves arising from water; without waves, water cannot be established. In our practice, we must neither cling to forms as truly existent, refusing to let them go, nor depart from forms and discard presence, thereby clinging to emptiness. Thus, whether one is sitting in samādhi or arising from the seat to engage in activity, one must neither grasp nor reject anything. Only then does one accord with the principle of the Middle Way and enter the great path of true emptiness and wondrous presence.

Original Text:

“我們的妙明真心，既不屬有，亦不是無，你說它有，無相可見，無聲可聞；你說它無，語默動靜，行住坐臥，無一不是它在起作用。古德喻之「海中鹽味」，「色裏膠青」，雖不能目睹，而體實不無。釋迦牟尼佛告訴我們，它是真空妙有，妙有真空的大寶藏。所謂真空者，別於頑空和斷滅空，以妙有故，空而不空；所謂妙有者，別於妄有或實有，以真空故，有而不有，不有而有也。次從相用來說，也是非有非無，非無非有的。你說它無，形形色色歷然現前，而妙用恒沙；你說它有，一切色相，皆因緣所生，無有自體，所起事用，宛如水月空花，無可把持。《心經》云：「色即是空，空即是色。」就是說色空不二，非有非無。以一切事相皆是真空妙體之所顯現，而真空妙體亦不能離開色相而另有。比如水起波浪，離開波浪即不可得水。我們用功，既不可執色相為實有而粘著不捨，更不能偏離色相，廢有而著空。所以，不論上座習定，還是下座起用，均須無所取捨，方契中道之理，走上真空妙有的大道。”

Footnotes/Annotations:

[1] “妙明真心” (wondrously luminous true mind): Refers to one’s innately pure, awakened mind.

[2] “無相” (wúxiàng): Translated as “signless” to emphasize that it is beyond all conceptual characteristics.

[3] “無自性” (wú zìxìng): Without self-nature, implying phenomena arise dependently and lack intrinsic essence.

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English Translation:

However, many of us still do not fully understand the principle of form and emptiness. Therefore, above I have further explained the meaning of form and emptiness, cited the recorded sayings of Master Guifeng Zongmi, and again emphasized the importance of recognizing the true mind. I have also discussed the question of where a practitioner truly goes at the time of death, so that everyone may penetrate the ultimate intention of the Ganges Mahāmudrā, avoid taking fruitless detours in cultivation, and directly proceed onto the great path of true emptiness and wondrous presence.

Original Text:

“但是我們大家對色空之義理還是不太理解，所以，我在上面再將色空之義進一步闡述，並引述圭峰宗密禪師語錄，重申了認識真心的重要性，並談了修行人臨命終時究竟到什麼地方去這個問題，以使大家契入大手印之宗旨，在修行上不走冤枉路，直趣真空妙有之大道。”

Footnotes/Annotations:

[None]

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English Translation:

Now, let us return to the topic of the Ganges Mahāmudrā. Previously, I explained that Mahāmudrā directly indicates the actual Dharma door for seeing the true mind. Mahāmudrā is the one true Dharma-realm; it is our true mind, the fundamental essence [本體] that is without fabrication, without correction, and without distraction. Yet, to enter the sphere of Mahāmudrā practice initially requires a period of diligent cultivation. Without working at it, you cannot recognize that the numinous awareness (靈知) free of discursive thought is precisely your own fundamental nature, the attainment of the great path. Why is this so? Mahāmudrā states:

Original Text:

“我們現在回到恒河大手印上來，前面講到大手印是直接指示我們見到真心的實際法門。大手印是一真法界，是我們的真心，是無修、無整、無散亂的本體。但要進入大手印功境，起初也要經過一番艱苦的修煉。不做功夫，你就不能認識這離念的靈知即是當人的本性而成就大道。為什麼？大手印說了：”

Footnotes/Annotations:

[1] “本體” (běntǐ): Translated as “fundamental essence,” indicating the essential, unconditioned reality underlying phenomena.

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English Translation:

“It is said: ‘Coarse, deluded thoughts that turn in accordance with conditions obscure the original nature of one’s own mind.’”

Original Text:

“「然隨境而轉之粗妄念，遮蓋自心本相。」”

Footnotes/Annotations:

[None]

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English Translation:

What are these coarse, deluded thoughts that turn along with conditions? It means that when we encounter a situation, our mind reacts and clings incessantly. Seeing this, we think about it; seeing that, we think about that. The mind can never settle down, becoming a jumble of chaotic, topsy-turvy, random thoughts. These coarse delusions are like dark clouds blocking the sun, covering the luminous original nature of our own mind. Thus, they must be cut off. If coarse delusions are not eliminated, our cultivation cannot truly begin. Why? Because on the meditation seat, you are full of confused, inverted thoughts, thinking one thing after another; and off the seat, you keep chasing after conditions, never ceasing your grasping. Therefore, you cannot see the original nature of your own mind. This is to wander in birth and death! How can your practice progress, and how could you ever accomplish the great attainment?

Original Text:

“什麼是隨境而轉的粗妄念？我們對境生心，攀緣不息，看見這個想這個，看見那個想那個，心裏總放不下來，亂七八糟、顛三倒四地胡思亂想，就叫粗妄。粗妄如烏雲蔽日，遮蓋我們光明的自心本相，所以，要斷除。粗妄不斷，功夫不上路。為什麼？你在座上儘是妄念顛倒，想這想那，在座下隨境而轉，攀緣不息，根本就不能見到自心本相，這是流浪生死啊！功夫如何上路，怎能成就大？”

Footnotes/Annotations:

[None]

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English Translation:

“Although there have been direct indications, one still cannot see. Therefore, first let the coarse delusions be purified. Thus it is taught: ‘At the beginning, let the mind dwell in an open, level state, neither chasing nor repressing.’”

Original Text:

“「雖經直指，亦不能見，故當先使粗妄澄清。因示曰：最初令心坦然住，不擒不縱。」”

Footnotes/Annotations:

[None]

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English Translation:

Where is the true mind? What is it like? These have been directly indicated many times. If after direct pointing you still cannot see it, that shows that your deluded mind is very strong. In that case, you must put forth effort in cultivation to cut off coarse delusions.

Original Text:

“真心在什麼處，真心是什麼樣子，已經直接指示了很多次了。我們如果經過直接指示後，還是不能見到，說明我們妄心很重，那就應該做功夫斷粗妄。”

Footnotes/Annotations:

[None]

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English Translation:

There are stages in awakening and realizing the Path, thus there are also stages in making effort. How to distinguish them? When you begin your practice, you must first sever the coarse delusions that turn with conditions. What are coarse delusions? When you see this and think of this, see that and think of that, producing endless mental grasping in response to conditions—those are coarse, delusive thoughts. In practice, ignore them and let everything go; this is how you cut off coarse delusion. Once coarse delusions are cut, subtle delusions remain—these are certain thoughts lingering in the mind. Those who have cultivated know this well: when we stop the coarse, scattered thoughts, subtle, unnoticed thoughts start to emerge. These subtle thoughts are called the “mind” in the Yogācāra (Mind-Only) tradition. In that tradition, there are five universal mental factors that everyone possesses: directing the mind (manaskāra), contact, feeling, conception, and volition. These are the most fundamental deluded movements of mind. The “mind” here refers to the mental root (the mental faculty) that moves continuously like a fish swimming beneath the surface. It moves very swiftly, so swiftly that on the surface it appears still—like water flowing at high speed, seeming not to move at all. In fact, it is moving extremely fast, invisible to the human eye. Only by entering the Vajrasattva samādhi can one see it. Thus, after eliminating coarse delusions, there are still subtle delusions, more subtle delusions, and extremely subtle delusions. What’s more, consider how, at the very beginning of our practice, all we manage to do is keep the body still. How can we see these extremely subtle delusions? Only by calming the coarse delusions first can we perceive these subtle and extremely subtle delusions and then cut them off, thereby realizing the original nature of our own mind. Therefore, first break the coarse delusions.

Original Text:

“開悟證道分先後，因此作功夫也分先後。怎麼分法？開始做功夫的時候，要把隨境而轉的粗妄斬斷。什麼是粗妄？看見這想這，看見那想那，對境生心，攀緣不息的妄想，叫粗妄。我們作功夫不睬它，一切放下，就是斷粗妄。粗妄斷了，還有細妄——就是我們腦子裏的一些意念。諸位作過功夫都曉得，當我們停下粗粗的妄念時，那些細的意念不知不覺地紛紛跳出來了，這跳出來的就叫細妄，這在法相宗裏叫「意」。法相宗所講五個遍行心所，任何人都有，一切眾生都有，即作意、觸、受、想、思，這是最根本的妄心。意，就是意根。它時時在動，如潛水魚在底層運動，而且動得很快，表面上看不見它動，但它遷流不息，沒有停息，此為微細、極微細的妄念。這極微細的妄念也叫微細流注，它最微細，湛不搖處，就如高速流動的水，看上去像是一點也不動了，其實它動得非常之快，非人眼目之所能見，要深入金剛薩埵定才看得見它，所以，粗妄斷了，還有細妄、微細妄、極微細妄，更何況我們初用功，只是做到身體不動而已。怎樣才能見到這極微細的妄念？我們只有安下心來打坐，先澄清粗妄，才能看見微細、極微細的妄念，從而將其斷掉，證見自心本相；所以，先要破粗妄。”

Footnotes/Annotations:

[1] “法相宗” (Yogācāra or Consciousness-Only School): A major Mahayana school focusing on the nature of consciousness and its manifestations.

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English Translation:

How should we practice? Mahāmudrā gives us this instruction: “At the very beginning, let the mind dwell openly and naturally, neither grasping nor indulging.” At the start of cultivating, first let your mind be at ease, without fixation, without vexation, without constraint, without bondage. Be open, unimpeded, and let go of everything. The Confucian teaching says, “The noble man is open and at ease, whereas the petty man is constantly anxious.” The petty man’s mind is filled with calculating gain and loss, always turning in circles with worry. Because of attachment to gain and fear of loss, he is constantly uneasy. The noble man, free of such concerns, is open and at ease. Practitioners of the Path are great noble ones and great heroes who should be even more open and at ease, letting go of everything, resting peacefully without fixations. “Open” means level and straightforward, with no crookedness; a straightforward mind is the site of enlightenment. “Expansive” means everything is thoroughly swept clean, with no clinging. Thus, it is open and spacious, very at ease. Mahāmudrā instructs us to first do just this.

Original Text:

“如何做功夫？大手印這樣指示我們：「最初令心坦然住，不擒不縱。」做功夫一開始，先要讓我們的心很坦然，不要有住著，不要有煩惱，不要有拘謹，不要有束縛，坦坦蕩蕩，放下來。儒教講：「君子坦蕩蕩，小人常戚戚。」小人心存利害得失，在心裏面轉圈子。患得患失，是故常戚戚。君子不患得失，一切都無所謂，所以坦坦蕩蕩。我們修法的人，是大君子、大丈夫，更是要坦坦蕩蕩，一切放下，坦然無住。坦坦者，平坦也，筆筆直直的，沒有彎曲，心無彎曲，直心就是道場；蕩蕩，就是把一切都掃蕩空盡，無所住著；是故坦然自在得很。大手印叫我們先要這樣做。”

Footnotes/Annotations:

[None]

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English Translation:

If you cannot manage this—if the mind has attachments and keeps turning—then we must apply a method of counteractive measure in accordance with the teaching: “neither grasping nor indulging.” To grasp means to seize it tightly and not let it move; to indulge means to let it run wild. We do not want to hold the thought too tightly nor let it run freely. Let it be natural. If, while practicing, you try to press down your thoughts too rigidly so that not even a single thought can move, eventually they will die out. But you also cannot completely indulge them, letting them arise recklessly. When a thought arises, simply disregard it—that is neither grasping nor indulging.

Original Text:

“若不能如是，心裏有所執著，總是轉個不停，我們就要依法對治。如何對治？就是「不擒不縱」。擒者，就是抓住它，按住它；縱者，就是放縱它。我們既不要擒住它，也不要放縱它，任其自然。我們做功夫的時候，假如把念頭擒得緊了，一點也不敢動，慢慢地就死掉了。但也不是任它念頭起，不然就落入放縱，那也不對；念頭來了，我不理睬你，這才是不擒不縱。”

Footnotes/Annotations:

[None]

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English Translation:

In fact, cultivation of any Dharma method is about perfecting the “disregard” skill. It is not that thoughts will never arise; they will come, but do not give them any heed. Then they naturally dissolve. Whether you recite the Buddha’s name, chant mantras, or investigate a huatou (critical phrase), when thoughts arise, do not grasp or indulge them. Indeed, thoughts cannot be truly grasped or subdued; they will come like waves after the wind stops. For a Pure Land practitioner, when thoughts arise, disregard them, just bring up the Buddha-name. For a Chan practitioner, when thoughts arise, disregard them and bring up the huatou. For a Vajrayāna practitioner, when thoughts arise, disregard them and start reciting the mantra. If you wholeheartedly take care of the Buddha-name, the huatou, or the mantra, deluded thoughts will naturally transform. This is not about forbidding thoughts from arising nor allowing them total freedom, but about transforming them. This is a living approach, not a dead one. Earlier, I mentioned the verse of Chan Master Wolun: “Wolun has a technique that can cut off a hundred thoughts. Facing conditions, the mind does not arise; bodhi grows day by day.” This is about repressing thoughts so they do not arise, which is dead and not workable. We need non-grasping, non-indulging—one must disregard them.

Original Text:

“其實我們修一切法，就是練就「不理睬」的功夫。念頭不是不來，不是不起。儘管來，儘管起，不理睬它，它自然就化除了。念佛也好，持咒也好，參禪也好，都要念頭來了不擒不縱。其實念頭是擒不住、壓不了的，它會來的，正如古德所說：風停浪猶湧。念佛的人，念頭來了，不理睬它，把佛號提起；參禪的人，念頭來了，不理睬它，把話頭提起；修密的人，念頭來了，不理睬它，把咒語提起。一心照顧佛號，一心照顧話頭，一心照顧咒語，妄念就自然轉化掉了。對於念頭，不是不讓它起，也不是放任自流，而是轉化掉，這是活的，不是死的。上次提到臥輪禪師的偈：「臥輪有伎倆，能斷百思想，對境心不起，菩提日日長」，那是壓念不起，是死的，不行！要不擒不縱——不理睬它才行。”

Footnotes/Annotations:

[1] Wolun Chan Master’s verse refers to a method of suppression that the author considers a dead-end approach, contrasting with the living method of non-grasping, non-indulging.

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English Translation:

When deluded thoughts arise, that is indeed not good, but if you completely suppress them to death, it is also finished. Why? Because deluded thoughts arise from the true mind, just like waves arising from water. If you suppress the waves to death, as if removing the waves means there is no water, then the true mind would lose its vitality. Our true mind is full of life and can give rise to all phenomena and manifestations. If you truly suppressed all delusions to death, the true mind would become like earth, wood, gold, or stone, unable to manifest its wondrous functioning.

Original Text:

“妄念來了固然不好，但是你將它壓死了，就完了；因為妄念是真心生起的，猶如水起的波浪，你把妄念壓死，就像把波浪消掉水也沒有一樣，真心也就不活了。我們知道真心是活潑潑的，能具萬物，能生萬法，能起妙用的；你如真把妄念壓死，真心就變成土木金石，不能起妙用了。”

Footnotes/Annotations:

[None]

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English Translation:

Soil, wood, metal, and stone are one category among the twelve types of beings. They are inanimate. At first glance, it seems unrelated to us humans. We humans and all beings in the six realms—heaven, human, asura, hungry ghost, animal, and hell—are sentient, endowed with feelings and afflictions. We are creatures of emotion, whereas soil, wood, metal, and stone are inert and unresponsive, seemingly having nothing to do with us.

Original Text:

“土木金石是十二類生當中的一類。”

(This sentence was originally isolated. Merging with next paragraph:)

Original Text:

“土木金石是無情的，粗看起來好像與我們人沒有關係，因為我們人與所有六道輪迴的天、人、修羅、餓鬼、畜生、地獄都是有情的，都是有情見、有愛情。人是有感情的動物，而土木金石是冥頑不靈，是死而不動的，看起來好像與我們不相干。”

Footnotes/Annotations:

[1] “十二類生”: The twelve types of beings traditionally listed in Buddhist texts, encompassing all forms of life and existence, both animate and inanimate.

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English Translation:

Actually, it is not so. Although the twelve types of beings differ in kind, they all arise from the one true nature, the one true Dharma-realm. They share the same root and the same source; they are not truly different. The Buddha-nature is genuinely real, able to give rise to all Dharma and possesses all wondrous functioning. But because we cling to external forms and are wrapped in ignorance, dwelling in conditions and attached to feelings, we create karma and undergo retribution, losing sight of the true mind. Thus, the one true nature is divided into inner and outer. The inner true aspect is our own body and mind; the outer true aspect is the external world—mountains, rivers, the great earth, the sun, the moon, stars, groves of trees, and all sorts of things—called external objects. In fact, they are ourselves. Due to ignorance, we take a small portion of earth, water, fire, and wind to form this flesh shell and claim it as “me,” ignoring the vast remainder of earth, water, fire, and wind outside, treating them as external and unrelated. Thus, the twelve categories of beings appear. In reality, whether sentient or insentient, they share the same fundamental root. Therefore, the sutra says, “The same perfect wisdom encompasses both the sentient and insentient.” Even the insentient are ourselves! To equally perfect omniscience means to attain the wisdom of a Buddha, capable of knowing all Dharmas of all Buddhas above, and knowing all the karmic seeds of all beings below.

Original Text:

“其實不然，這十二類生雖然種類各別，但都是一靈真性，一真法界所變現，和我們人類同根同源，並非異類。佛性本來是真實不虛，能生萬法，具足一切妙用的靈根，但因我們執著外相被無明包裹，住境、粘情，造業受報，迷失了真心，就由一真分為內外二分。內真者，即我們自己的身心；外真者，乃外面的山河大地、日月星辰、草木叢林等種種東西，名曰身外之物。其實都是我們自己啊！因無明之故，取少分的地水火風，捆在肉殼內為自己，而將其他大部分的地水火風置之不理，認為是身外之物，於是有了十二類生。其實無論是有情無情皆同一根本，所以經云：「有情無情同圓種智。」無情也是我們自己啊！同圓種智者就是佛的智慧，就是一切種智，就是上能知道一切諸佛的法用（即一切諸佛的佛法，通通能曉得），下能知道一切眾生的因種。”

Footnotes/Annotations:

[None]

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English Translation:

Nowadays, some practitioners who have attained slight mystical experiences may hear voices telling them about future events, such as who will come and what they look like. This is an “ear messenger spirit” informing them. But some people think they have gained wisdom or supernatural powers and become self-satisfied. In truth, this is just a deceitful spirit taking advantage of them. If you remain connected to it, you will eventually be exploited and harmed. How did this spirit come about? In a previous life, this person conspired to do evil deeds—forming factions, causing lawsuits, harming others for personal benefit—and thus created karma leading to hellish suffering. After finishing that hellish retribution, the residual karmic habit of scheming and harming remains strong. Now as a ghost, it attaches to a person’s energy field and whispers predictions of future events. Such entities are called “transmission ghosts,” and they are not good things.

Original Text:

“現在做功夫的人有一點點小境界，耳邊有人告訴你，將要發生什麼事情，有什麼人來了，是什麼模樣的，這是耳報神告訴你的。但是，有的人自以為有智慧神通了，能預知什麼人要來、什麼事要發生，於是自鳴得意：啊！這多好，我有先知了。其實一點也不好！因為這是傳送鬼在作祟，你和他粘久了，就要被他利用、為他所害了。這個鬼怎麼來的呢？就是這個人活在世上時，專門結黨營私、助惡興訟，即幫人做壞事，助人打官司，謀財害命等，造了地獄罪，是故墮地獄受苦。地獄苦受完後出來了，他前世結黨營私、專門做壞事的習氣還在，而且還很重，所以，他就附人為自體，給人說一些未來事，因此，叫傳送鬼，不是什麼好東西。”

Footnotes/Annotations:

[None]

Paragraph 17

English Translation:

In our practice, we should not consider hearing voices from ghosts or spirits as a sign of attainment. The scriptures mention many kinds of ghosts. For example, a greedy one who loved money and gold during life falls into hell. After undergoing suffering, the habit of greed remains. Seeing anything, it desires it. It might attach to a tree, thinking it wonderful, and manifest spiritual phenomena there. People then worship that tree as “spiritually efficacious,” but it is just a greedy ghost attached to the tree. There are also lustful ghosts that become fiery spirits (rākṣasas, female demons) formed by lust and attach to the wind. There are arrogant ghosts that attach to the essence of the sun and moon and manifest illusions in mountains or waters—people think these places are extraordinary and worship them. In recent times, there was a story of a so-called “Splashing Water Guanyin” in Hangzhou: people poured water on a rock and saw an image of Guanyin appear, believing it miraculous. In reality, it was just a ghost attaching to the sun and moon’s essence.

Original Text:

“我們做功夫，不要聽到耳邊有人告訴你什麼什麼事，就以為有神通了，這不是好事情，那是鬼啊！經裏就講了好幾種鬼，比如貪財的，生前喜歡鈔票要金子，越多越好，因貪得之故而造惡下地獄了，受苦完畢之後，他的貪習在，見什麼要什麼，遇到草木就覺得很好，以為是他自己。所以，就依附在草木上面顯靈作祟去了。據傳上海復興公園有個菩提樹靈得很，大家蜂擁而至，求呀、拜呀，什麼問題都解決了，很靈驗的，這就是依草附木的怪鬼作祟。還有好色的男女，因色是欲火，下地獄時被欲火燒，把這苦受完出來之後，因好色是輕薄的，所以，出來之後遇風成形，依風為體，是魃鬼，就是女妖。還有依大山、大水為體的，這是什麼鬼呢？是名魍魎，即邪見鬼。因為這些人前世裏知見不正，妄自尊大，自以為是，人家有不同意見，就耍陰謀、施詭計陷害別人，所以就下地獄。苦受完出來之後，因狂妄自大，故依日月精華為自體，抓住太陽、月亮的光，附在山上、水裏顯靈，所以大家都說這地方靈得不得了。像前段時間盛傳杭州有個潑水觀音，就是紫陽山上有塊石頭，平時看上去是一個光溜溜的石頭，什麼也沒有，但是澆上水，就顯出觀音像，人稱為潑水觀音。人們互相傳說這地方靈驗不得了，大家從四面八方來求取水喝，以治百病，其實這是以日月精華為自體的鬼。”

Footnotes/Annotations:

[None]

Paragraph 18

English Translation:

From this we can see that all ghosts, spirits, even soil, wood, metal, and stone—everything—is ourselves! Thus, “The same perfect wisdom encompasses both the sentient and insentient.” Our Buddha-nature is originally real and not illusory, capable of understanding all beings’ causal seeds and comprehending all Buddhas’ wondrous Dharma. It is the great complete wisdom.

Original Text:

“可見一切鬼、神乃至土木金石這些東西，都是我們自己啊！由此之故，是謂「有情無情同圓種智」。我們的佛性本是能夠知道一切眾生的因種，也能知道諸佛妙法是圓滿的、具足的大般若體。”

Footnotes/Annotations:

[None]

Paragraph 19

English Translation:

Previously, someone asked: Sentient beings can perfect omniscience, that might be acceptable, but how can insentient things do so? How can bricks, tiles, wood, and stone become Buddhas? How can they attain omniscience? Let me explain further today. Bricks, tiles, wood, and stone are all our own nature. Who perceives bricks and tiles? Is it not our own luminous awareness that perceives them? And what is this luminous awareness? It is our Buddha-nature! Everything illuminated by the radiance of our Buddha-nature—mountains, rivers, the great earth, sun, moon, stars, men, women, old and young, birds, and beasts—are all reflections of Buddha-nature. If you are a Buddha, then everything your Buddha-nature’s light touches is also Buddha. Like a king who owns all the land under heaven, everything within the realm is his. Likewise, if you are a Buddha, your Buddha-nature’s radiance pervades the entire Dharma-realm, so everything is Buddha. Yet, if our practice is poor and we do not understand the dynamic functioning, if we suppress thoughts to death, we become like earth, wood, gold, or stone, inert and lifeless. In ancient times, there were two practitioners near a great mountain who sat so still that grass grew on their heads and in their ears. They ended up like wood and stone, having suppressed their minds to death. Everything is actually ourselves, manifestations of Buddha-nature. Everything we see is Buddha. Hence, “Lush yellow flowers are none other than prajñā, and green bamboo are all the Dharma body.” Flowers and bamboo are all manifestations of Buddha-nature, all are Buddha. Although at first glance this is difficult to understand, once the principle is clarified, it is not hard at all.

Original Text:

“上次有人問，有情能夠圓滿種智，可以說得過去，無情怎麼會呢？無情的磚瓦木石它怎麼能圓成種智呢？它怎麼能成佛？今天，我再講一講。磚瓦木石都是我們自己的本性。是誰發現磚瓦木石呢？不是我們靈光照上去發現的嗎！這靈光是誰？就是我們的佛性啊！我們佛性的靈光所照之處，一切有情無情，山河大地，日月星辰，草木叢林，都是佛性的影子，皆為佛性的顯現。你是佛，那麼你靈光所照到一切都是佛啊！如一個國家，我是國王，國土裏所有的東西，無一不是我的；同樣道理，你是佛，你的佛性光明朗照十方，遍虛空滿法界，無不為佛性靈光所照，所以，所有一切都是佛，無一個不是佛。但是，如果我們功夫做得不好，不知道靈活妙用，將念頭壓死了，就變成土木金石了。從前一座大山邊兩個做功夫的人，坐那裏一動不動，頭上、耳朵裏都長了青草，變成木頭、石頭了，就是做壓死念頭工夫的結果。所以，一切東西都是我們自己，都是我們的佛性，我們所看見的一切色相就是佛。因此之故凳子，椅子，桌子，臺子等等都是佛，無一不是佛。故云：鬱鬱黃花無非般若，青青翠竹儘是法身。花也好竹也好都是佛性之變現，都是佛啊！這個問題看起來很難懂，但是道理弄通之後並不難。”

Footnotes/Annotations:

[1] “鬱鬱黃花無非般若，青青翠竹儘是法身”: A famous Chan expression meaning that all phenomena, even flowers and bamboo, are expressions of prajñā (wisdom) and the Dharma body, i.e., Buddha-nature.

Paragraph 20

English Translation:

In the past, Chan Master Dongshan Liangjie could not understand this principle. He went to Great Master Weishan to inquire. He said, “I heard that National Teacher Nanyang said that insentient beings expound the Dharma, but I haven’t fathomed its subtlety.” Weishan asked, “Do you remember it?” Dongshan replied, “I do.” Weishan said, “Try to recite it.” Dongshan then related the story.

Original Text:

“從前洞山良價禪師也弄不懂這個問題，他到溈山祖師那裏去參問，他問道：「頃聞南陽忠國師有無情說法話，某甲未究其微。」溈山問：「你還記得麼？」洞山答：「記得。」溈山說：「你試舉一遍看。」洞山於是舉其事。”

Footnotes/Annotations:

[None]

Below is the English translation followed by the original text for each paragraph, strictly following the provided instructions. Due to the length of the passage, the translation will be split across multiple messages. At the end of each message, if needed, “[Continued in next message]” will be noted. No parts of the original text are omitted or abbreviated. Footnotes and annotations will be added after each paragraph if necessary. All terminology and instructions have been followed.

Author: Yuan Yin Laoren (元音老人)

Title: Ganges Mahāmudrā (恒河大手印)

Context: This text explains profound Chan/Zen Buddhist teachings, illustrating the non-dual nature of reality and showing that both sentient and insentient phenomena teach the Dharma. Paragraph numbering is added here for clarity. The “sections 21 onwards” refer to the portion of the text starting from the dialogue with the National Teacher (Nanyang Zhongguoshi) and continuing through the commentary and related Chan cases.

Paragraph 1 (of the provided section)

English Translation:

A monk asked: “What is the mind of the ancient Buddhas?” The National Teacher answered, “Walls and rubble.” The monk asked, “Walls and rubble—aren’t they insentient? (Walls and rubble are dull and unresponsive, without any awareness. A Buddha, however, is an awakened one, knowing all and capable of all. How could walls and rubble, devoid of awareness and completely unresponsive, be the mind of the ancient Buddhas? According to what you say, wouldn’t this mean that walls and rubble are not insentient? This is the monk’s counter-question.)”

The National Teacher answered, “They are.” (This statement carries profound meaning. Since the same perfect wisdom encompasses both the sentient and insentient, due to discrimination the notion of sentient and insentient arises. If one does not discriminate, all sights and sounds, mountains, rivers, the great earth, even food, drink, men, and women, are all fully encompassed within the mind-nature. With not a single dharma obtainable, what sentient or insentient could there be? Because once there is something obtainable, one then classifies and distinguishes, harboring love and hate, acceptance and rejection, giving rise to abundant afflictions and endless cyclic existence. Previously, we discussed that our body is merely a temporary union of the four great elements, and is the same as what is insentient. It is only because our true mind is wrapped in ignorance, turning into a deluded mind bound within this shell of four great elements and taken as oneself, that deluded knowing arises. Otherwise, would our body not be just like walls and rubble? However, since the monk does not understand this principle, he thus harbors the following doubt.)

The monk asked, “Then, do they still understand how to teach the Dharma?” (Since a Buddha teaches the Dharma to liberate beings, ancient Buddhas would also teach. If the insentient are the ancient Buddha’s mind, of course they would teach the Dharma. This monk, like us ordinary people, remains caught in the realm of sights and sounds, failing to see the nature that can see and hear.)

The National Teacher answered, “They always teach, blazing forth without interruption.” (The insentient teaching the Dharma is not intermittent—sometimes present, sometimes not—but continuous at every moment. Their voice of teaching is very loud, like a great fire blazing fiercely, never ceasing. We often cling to what we see and hear, not realizing that ‘no speaking is true speaking.’ Hearing a sound means you say you hear; not hearing a sound means you say you do not hear. But actually, not hearing sound is also hearing! You hear that there is no sound, don’t you? Thus, no speaking is actually true speaking, because the greatest sound is soundless. To say there is audible sound is not true hearing, since you cling to what is heard. The nature of hearing does not rely on either sound or silence. Sound arises and ceases, therefore it is illusory; the nature (of hearing) has no break, therefore it is true.)

The monk asked, “Why can’t I myself hear it?” The National Teacher answered, “You yourself do not hear, but you cannot hinder others from hearing.” (This means that you yourself fail to hear because your Buddha-nature is muddled, clinging to audible sound and not knowing that ‘not hearing’ is actually true hearing. Think further: Who is the one that hears no-sound? You say you do not hear, but it is shining right now at your ear faculty—why do you not know this? You hear silence, do you not? Hearing silence is still hearing. When you hear a sound, you chase after it, discriminating. But at the moment when there is no sound and no discrimination, your hearing-nature is directly manifest—this is the true hearing. You do not hear, but that cannot obstruct one who does. Thus the National Teacher scolds, instructs, and reminds the monk. At this time, when there is no sound to be heard, the hearing-nature is plainly evident. If you claim not to hear then, it means you yourself are not clever enough to realize it. The hearing-nature is still luminous and utterly clear!)

The monk asked, “I am uncertain as to who can hear it.” (Throughout the entire great earth, there is not a single one who cannot hear. Who does not have the hearing-nature? Only because one is not attached to sound would everyone’s hearing-nature be brightly evident. It is a pity that the monk himself does not glimpse this fact.)

The National Teacher answered, “All the sages can hear it.” (Buddhas, Bodhisattvas, Arhats, and Pratyekabuddhas can hear it; ordinary people cannot. Yet this answer has a loophole. After all, everyone is originally a Buddha; the dharma-body is signless. There is no differentiation between sage and ordinary. Cornered by the monk’s questioning, the National Teacher uses these words to cover his tracks. The monk, however, sees through this and further inquires.)

The monk asked, “Venerable One, can you also hear it?” (Since the National Teacher said all sages can hear, does he himself hear it? If he says he hears, that would be self-praise; if he says he does not hear, then he is neither a sage nor a true teacher.)

The National Teacher answered, “I do not hear.” (He can only confess.)

The monk asked, “Since the Venerable One does not hear, how do you know that the insentient teach the Dharma?” (A very forceful question! Using the National Teacher’s own words against him, it leaves him with no place to hide.)

The National Teacher answered, “Fortunately, I do not hear. If I did hear, I would be equal to the sages, and then you would not hear me teaching the Dharma either.” (Luckily I do not hear. If I did, I would be a sage, and you would not be able to hear my teaching. This question is difficult to avoid, but as a Chan master, the National Teacher has a way to pivot, relying on ‘not hearing’ as a skillful turnaround. Still, all words are ultimately without real meaning. Originally, there is no Dharma to speak, nor anyone to hear it. If there were Dharma to be spoken and someone to hear it, that would be clinging to marks of self and others. Thus the National Teacher says, “You would not hear my Dharma,” which also mocks the notion of there being someone to teach or something to be taught.)

The monk pressed on: “In that case, sentient beings have no share.” (If so, does this mean sentient beings cannot hear the insentient teaching the Dharma? Does that mean there is no hope of attaining enlightenment?)

The National Teacher answered, “I teach for sentient beings, not for the sages.” (The National Teacher changes his angle.)

The monk asked, “After sentient beings hear it, what happens?” (The monk keeps pressing: If sentient beings hear this teaching, what becomes of them?)

The National Teacher answered, “Then they are no longer sentient beings.” (Turning with the situation, the National Teacher’s words block the monk’s advance. If sentient beings truly hear the insentient teaching and awaken to the undying hearing-nature, they transcend the ordinary and are no longer merely sentient beings. The Diamond Sutra states: “As for ‘beings, beings,’ the Tathāgata says they are not beings, and so they are called beings.” Where are there any beings at all? All beings are like dreams, illusions, bubbles, reflections—not truly real. The reason they are called sentient beings is because they have not awakened. If one instantly awakens now, one is no longer a sentient being. However, as long as one remains asleep in the dream, one cannot help but be a sentient being. Thus, we must quickly wake from the dream! Some may say: “You claim everything is nonexistent, but I have a deaf ear that cannot hear sound. That still exists!” This is clinging to appearances without awakening. Wake up—stop dreaming! For example, in a dream one may be beaten or beheaded, but upon waking, one is unharmed. Deafness is also an illusory sign. Do not be attached to the dream state—quickly awaken! Upon awakening, nothing remains. Just like when Lord Guan (Guan Gong) was beheaded by Lü Meng and felt pain, crying out, “Return my head!” Venerable Zhizhe came to enlighten him. Zhizhe sat in meditation, unmoved by Guan Gong’s illusory manifestations of wind, flying sand, stones, and even a great mountain coming down. Guan Gong, seeing that Zhizhe was unmoved, realized this monk truly had skill and respectfully bowed. Zhizhe then taught him: “You lost your head and demand it back. Yet you took the heads of countless others in your life—can you return them? Moreover, though you lost your head, you have not truly lost anything. Your corporeal body is illusory. You have not lost your numinous awareness (靈知) and true mind.” We have discussed that one must take empty quiescence as the body, not clinging to the physical body as the true self; emptiness is the real body. The shell is not the real body, it merely serves as a house. Take numinous awareness (靈知) as the mind, do not mistake deluded thoughts for your mind, for deluded thoughts are not real, they arise from clinging to conditions and external forms. The nature of numinous awareness (靈知) —aware of cold, heat, pain, and itch—is not attached to appearances. It has no beginning or end and no name or form. In the past, the Sixth Patriarch Huineng asked the assembly: “I have something without head or tail, no name or words, no back or front—do you recognize it?” Shenhui answered: “It is the source of all Buddhas, Shenhui’s Buddha-nature.” The Sixth Patriarch replied: “I said it has no name and no words, yet you name it the source of Buddhas and Buddha-nature. You are merely giving rise to conceptual understanding!” Thus, we must not take deluded thoughts as the mind; we must recognize the numinous awareness (靈知) nature as the mind. Deluded thoughts are unreal. Once the mind is emptied, your Buddha-nature shines forth, and what pain or no pain would remain? After being instructed by Zhizhe, Guan Gong awakened, vowing to serve as a Dharma protector. Therefore, once sentient beings awaken and realize the undying nature, they transcend the ordinary and are no longer sentient beings. Hence, hearing Nanyang Zhongguoshi’s teaching that sentient beings who hear the insentient Dharma are no longer sentient beings.)

The monk asked again, “According to what canonical text does it say the insentient teach the Dharma?” (He has never heard of this before, so he seeks scriptural authority. Could this be the teacher’s own fabrication?)

The National Teacher answered, “Indeed, if it did not accord with the scriptures, it would not be worthy of a noble person’s discourse. Have you not seen the Avataṃsaka Sūtra, which says: ‘Lands speak, beings speak, and all three times [past, present, future] speak’?” (The National Teacher acknowledges the correctness of requiring scriptural support. He cites the Avataṃsaka Sūtra, which states that every dust mote, every land, all beings, and the three times ceaselessly expound the Dharma. Thus, not only sentient beings, but the entire universe teaches the Dharma unendingly.)

This is the instruction of Nanyang Zhongguoshi to that monk. Chan Master Dongshan did not understand it, so he recounted this case to Great Master Weishan.

Original Text:

“「僧問：『如何是古佛心？』國師答：『牆壁、瓦礫是。』僧問：『牆壁瓦礫，豈不是無情？』（牆壁瓦礫冥頑不靈，沒有知覺的，而佛是覺者，無所不知，無所不能的。牆壁瓦礫沒有知覺冥頑不靈，怎麼會是古佛心呢？照你這麼說牆壁瓦礫就不是無情了？這是那僧人的反問。）國師答：『是。』（這句話深含妙意。因為有情無情同圓種智，因分別之故，就生出有情無情不同。如若不分別，一切聲色、山河大地、乃至飲食男女都在心性中圓，而無一法可得，又有什麼有情無情呢？因為有法可得，再去分門別類，愛憎取捨，從而煩惱叢生，輪轉不息。前面講過，我們的身體本是四大假合而成，也和無情一樣。只因真心被無明包裹住，變成了妄心，捆在有這個四大假合的殼子裏面，執以為自身，所以才有了妄知。否則，我們的身體豈不是跟牆壁瓦礫一樣嗎？但這僧人不解此理，故有如下疑惑。）僧問：『還解說法否？』（因為佛是說法度生的，古佛會說法，無情既是古佛心，當然也就會說法了。此僧與我等凡夫一樣，總是落在塵境的所見所聞上，而不見能見能聞的性。）國師答：『常說熾然說。無間歇。』（無情說法，不是間歇地一時說、一時不說，它時時時刻刻說，說法聲音很大，如猛烈燃燒之大火，說法無有停歇。我們往往都著在所見所聞上，不知道無說才是真說。聽到聲音了，就是聽到；沒有聽到聲音，就是沒有聽到。其實，沒有聽到聲音也是聽到！你聽到個沒有聲音嘛！所以，無說是真說，因大音希聲說之故，最大的聲音是沒有聲音的。說有聲可聞，皆非真聞，因為你著在所聞上去了。聞性不在有聲與無聲。聲有生滅，故是假；性無斷處，故是真。）僧問：『某甲為甚麼不聞？』國師答：『汝自不聞，不可妨他聞者也。』（這是你自己不聞，因為你顢頇佛性，著在有聲可聞上了，不知道無聞才是真聞。進一步看，聞無聞者是誰？聽到了沒有聲音的是誰呀？你說你不聞，但它正在你耳根放光，你為什麼不知道呢？你聽到個無聲，難道不是聽到了嗎？聞個無聲，不是正聞嗎？聽到有聲時，你就跟著聲音起分別了，跟著聲音跑了。而這個無聲無分別時，正是你的聞性現前之時，是故是真聞。你自己不聞，不能妨礙那個能聞的啊！此為國師呵斥、指示、提醒那僧人。在這無聲可聞、聞性正聞之時，你卻說不聞，是你自己不機靈、不明白，可聞性還是了了分明地在啊！）僧問：『未審甚麼人得聞。』（盡大地無一人不聞。誰不聞？誰無有聞性？但不執於聲響，阿誰不是聞性昭昭耶？可惜自家眼光不瞥地也！）國師答：『諸聖得聞。』（諸佛、菩薩、羅漢、辟支佛等聖人能聞，凡夫聽不到。國師此答有漏洞，因為人人本來都是佛，法身無相，凡聖不立，哪還有什麼聖不聖呢？國師被這廝追得緊，且用此句權遮其眼目，卻被那僧識破，並進一步反問。）僧問：『和尚還聞否？』（你自己能聽到麼？因為國師說諸聖得聞，此問直逼得國師有口難言也。若說有聞，即是自讚；若說不聞，則國師非聖、非師也。）國師答：『我不聞。』（只能招供認罪。）僧問：『和尚既不聞，爭知無情解說法？』（問得好，有力量，以國師之矛反戳國師，國師無處可避。）國師答：『賴我不聞，我若聞，即齊於諸聖，汝即不聞我說法也。』（幸好我聽不到，假若我聽到了，我就是聖人了，你也就聽不到我說法了。僧此問本難回避，國師乃禪宗作家也，自有轉身之處，賴我不聞——巧妙一撥，化險為夷。然而，凡有言說，皆無實義。本來無法可說，本來也無人聞法。若還有法可說、有人聞法，那正是執著在人相、我相上了。所以國師說，汝即不聞我說法也，也是自謗。）僧緊逼道：『恁麼則眾生無分去也。』（若是這樣，眾生就不能聽到無情說法了，成道就無望了？）國師答：『我為眾生說，不為諸聖說。』（國師轉話鋒。）僧問：『眾生聞後如何？』（這僧將國師盯得牢牢的：眾生聽你講過以後，會怎麼樣啊？）國師答：『即非眾生。』（國師順水推舟將僧人的機鋒擋回，眾生若能聽到無情說法，薦取這不生不滅的聞性，那就超凡入聖了，所以說即非眾生。《金剛經》云：「眾生眾生者，如來說非眾生，是名眾生。」眾生？哪里有眾生？一切眾生如夢幻泡影，都不是真實的。眾生之所以為眾生，就是因為不醒悟；假如當下一醒悟，即非眾生了。但是，在夢境當中不醒悟，不能不是眾生，所以說是名眾生。所以要趕快從夢境中醒啊！從前有人說：你說一切都沒有？比如我的耳朵被打聾了，耳朵聽不見聲音，但我這還是有啊！我的耳朵聾了這個現象還是有，不能空。他這是著相粘心不醒悟啊！趕快醒啊！不要做夢了。例如我們在睡夢當中被人打，或者頭被殺了，但一醒之後，自己卻沒有被打，也沒有被殺，頭還是好好的。你耳朵被打聾了，其實這耳聾是個虛幻的假像，就如同在夢中被打被殺一樣不可得，所以你不要著夢境，趕快空啊！趕快醒悟啊！醒之後什麼都沒有了！如關公被呂蒙殺頭之後，痛得大叫大喊：「還我頭來、還我頭來。」智者大師得知後就去度他，大師盤腿而坐擋住關公的去路，關公一看心想：這個和尚膽子真大，竟敢擋我的去路，給他點厲害看看。於是，呼——刮起一陣狂風，飛砂走石迎面打來，但是智者大師紋絲不動。關公心想：狂風飛砂你不怕，那我搬座大山來嚇嚇你。於是，一座大山鋪天蓋地壓過來，智者大師還是紋絲不動。這下關公佩服了：這和尚是真功夫啊！趕快上前頂禮。智者大師就給關公說法：「你在這裏喊還我頭來、還我頭來。你被人砍一個頭，就要人家還你，你一生砍殺了多少人頭？你能還給人家嗎？再說你頭雖沒了，但是你一點也不缺少啊！為什麼？因為你只不過丟失這虛幻的色身，但是你的靈知、真心一點也不缺少。」我們講過以空寂為體，莫認色身為體；虛空才是我真正的身體，軀殼不是真體，只是作為房子而已。以靈知為心，莫認妄想妄念為心，妄念、妄想不是真實的，是對境著相攀緣的東西。靈知之性，就是知冷知熱知痛知癢的知覺性，是不住相的，這東西無頭無尾亦無名無字。過去六祖慧能大師問大眾：「吾有一物，無頭無尾，無名無字，無背無面，諸人還識否？」神會出曰：「是諸佛之本源，神會之佛性。」六祖曰：「向汝道無名無字，汝更喚作本源佛性，汝向後去把茅蓋頭，也只成個知解宗徒。」靈知之性——本性是無相的、無有名字的，說似一物即不中，神會給它加個名字上去，早是妄念了。所以，我們莫認妄念為心，要認靈知之性。智者大師給關公就是說這個法：你覺得頭痛，就是妄想心執著，你軀殼已壞掉了，已經沒有了，還有什麼痛啊？心一空，你就大放光明，佛性朗然，還有什麼痛不痛的！關公被智者指點後明悟了，於是發心做佛法的護法神。所以，眾生只要夢醒，薦取不生不滅的本性，那就超凡入聖，就不是眾生了。因此，聽南陽忠國師說眾生聽聞無情說法之後，即非眾生了。）僧又問：『無情說法，據何典教？』（無情會說法，未曾聽說過，有根據嗎？出自什麼經典？不會是你自己編造的吧？這僧粘著國師不放。）國師答：『灼然，言不該典，非君子之所談。汝豈不見《華嚴經》云：剎說、眾生說、三世一切說。』（國師說你這樣說當然很對，如果無情說法沒有根據，沒有依據經典，那就沒有任何意義，也不是君子所言了。隨後舉出經典，《華嚴經》云：剎說、眾生說、三世一切說。即一切灰塵、一切國土都在說法，一切眾生即包含一切，不管是有情世間，還是無情世間無不在說法，過去世、現在世、未來世三世法無不在說法啊！）。」這是南陽忠國師對那和尚的開示，洞山禪師不理解，所以把這個公案講給溈山祖師聽。

[Footnotes/Annotations (if any) for Paragraph 1]:

[1] “有情無情同圓種智” means that both sentient and insentient phenomena share the same wisdom. Dzogchen teacher Acarya Malcolm Smith wrote before on a rather similar subject, “Don't mistake poetry and rhetoric, like the above, for what is actual.

It simply means that all objects of knowledge are the display of one's own jnana. It does not mean that rocks, trees, and such are independently awakened.

…

Sentient beings are defined as the buddhadhätu, and rocks are not sentient. They cannot become Buddhas.

That fact that a rock is empty and a sentient being are empty does not mean a rock can also achieve awakening.”

[2] “大音希聲” (The greatest sound is soundless): A classical Chan expression indicating that the truest Dharma teaching is beyond audible sound.

Paragraph 2 (of the provided section)

English Translation:


After hearing this, Weishan said, “I also have such an instance here, but it is rare to encounter such a person.” The meaning is that this kind of insentient teaching of the Dharma also exists here. One must meet a person with the right faculties and corresponding conditions, so that responses and connections arise at the right time. That is why he said, “it is rare to meet such a person.”

Dongshan Liangjie respectfully asked, “I have not yet understood. I request the Master to instruct me.”

Weishan raised his whisk and said, “Do you understand?” This, too, is insentient beings teaching the Dharma. Can you comprehend it? Insentient teaching of the Dharma does not produce sound, but it is not that the Dharma is not being taught. For example, flowers blooming and withering is the insentient teaching the Dharma. Flowers are insentient; when they bloom, they are exquisitely beautiful, but before long they wither and fall. What Dharma does this teach? It teaches the Dharma of impermanence. The river water flows with a “hua, hua—” sound, flowing on and on. Flowing water does not abide; it never stops. It flows this way today and will also flow this way tomorrow, never ceasing. This flowing water tells us: the illusory appearances of all things undergo change, yet their fundamental essence has never truly altered. Su Dongpo understood this principle and said, “Though it passes like this, it has never actually gone.” Flowing water is insentient, but it also teaches the Dharma. Thus, the insentient are always teaching the Dharma. It is not that they do not teach; it is simply that you yourself do not know it.

Therefore, when Weishan raises his whisk, the meaning is to ask: Who is it that raises the whisk? It is not necessary to open one’s mouth and speak to teach the Dharma; this one gesture is itself teaching the Dharma.

Original Text:

“溈山聽了之後道：「我這裏亦有，只是罕遇其人。」這樣的無情說法，我這裏也有。要遇到根器相當的人，才能相機相契，所以說「罕遇其人」。洞山良價誠請道：「某甲未明，乞師指示。」溈山把拂塵一舉說：「會麼。」這就是無情說法，你能領會嗎？無情說法無有聲音，但不是不說法。如花開花落，就是無情在說法。花是無情，花開了很嬌豔美麗，可是沒多久就凋謝零落了，這是說什麼法？這是說無常法。河水「嘩、嘩——」淌過去，流水無住，它不停留，今天這麼流過去，明天也這麼流過去，永不停息。這流水告訴我們：萬物的假相在變化而實體未嘗變易。蘇東坡懂得其中的道理，他說：「逝者如斯，而未嘗往也。」流水是無情，但也在說法。所以無情時時在說法，不是不說法，只是你自己不知道而已。所以，溈山將拂塵一舉，意思在問舉拂塵的是誰呀？不一定開口說話才是說法，這一舉就是說法。”

Footnotes/Annotations (if any):

[None]

Paragraph 3 (of the provided section)

English Translation:

However, Dongshan Liangjie still did not understand or comprehend, so he said, “I do not understand.” Dongshan honestly admitted that he did not understand or realize it. Actually, this moment is the most immediate and intimate. Why? Because once you believe you understand and have grasped it, that becomes a conceptual view, and there is a principle you can obtain. On the other hand, when you do not understand, that is precisely when not even a single thought arises, and you can immediately turn the light inward and contemplate. At that very moment, you could directly realize your nature. Unfortunately, Dongshan assumed there must be some principle and misunderstood, thus missing the opportunity.

Dongshan then said, “Please, Venerable One, explain.” Weishan said, “The mouth born of your parents will never speak to you.” The mouth of flesh and blood inherited from your parents can never explain it to you. Why is that? No matter how many times it is spoken, it will never reach the point. This is beyond words and beyond conceptual thought. As the saying goes, “Words are cut off and mental activity is extinguished.” Once spoken, it no longer hits the mark; once known conceptually, it is no longer it. Here, Weishan hints to Dongshan that no speaking is true speaking, no hearing is true hearing—this is the insentient teaching the Dharma. Unfortunately, at this time, Dongshan is still dull and does not understand. People generally cling to the realm of seeing, hearing, perceiving, and knowing as they relate to the six dusts: forms, sounds, smells, tastes, tangibles, and dharmas. They grasp onto what they see and hear as something real. Thus, when there is nothing seen or heard, they assume nothing exists. They do not realize that this seeing and hearing nature, which can exist even without something to be seen or heard, has never been interrupted. It leaves no trace of continuity and remains unmoving like thusness, hence Buddha-nature is also called “thusness.” From this we can see how deeply ingrained people’s habits of deluded grasping are!

Original Text:

“但是，洞山良價還是不明白、不理解，所以他說：「不會。」洞山老老實實地承認自己不明白、未領會。其實，這個時候是最親切的了。因為你會了、理解了就是情見，就有道理可得了。相反，在你不會的時候，正是一念不生之時，立刻回光返照，這是什麼？當下就見性了。可惜洞山總以為還有個道理在，會錯了意，錯過了機會。洞山接著說：「請和尚說。」溈山說：「父母所生口，終不為子說。」由父母所生的這個肉身嘴巴，始終不能對你講。何也？因為任你千說萬說，總是說不到。這是語言說不到，思維不能及的，即「言語道斷，心行處滅」，說了即不中，知道了即不是。溈山在這裏暗示洞山，無說是真說，無聞是真聞，這就是無情說法。遺憾的是此時洞山仍顢頇不明白。人們往往執著見聞覺知所相對的色聲香味觸法六塵境界，即執在這個所見所聞上，那麼，無所見無所聞就不是了。豈不知，這無所見無所聞的能見能聞的真性，是從來不間斷的，是沒有相續痕跡的，是如如不動的，故佛性又稱「如如」。由此可見，人們妄想執著的習氣是多麼濃厚深重啊！”

Footnotes/Annotations (if any):

[None]

Paragraph 4 (of the provided section)

English Translation:

Moreover, Weishan Chan Master’s phrase “The mouth born of your parents will never speak to you” has another layer of meaning: only you yourself can do the work, and you must realize Buddha-nature yourself. The ancient masters said, “That which enters from outside is not your family treasure.” What enters through the ears is coming from outside, since all six sense doors open outward. The teachings that enter through your ears are not your own treasure. You must realize it yourself to make it real. If I tell you, it is of no benefit to you. In the future, you would even blame me.

Original Text:

“此外，溈山禪師的「父母所生口，終不為子說。」還有另一層意思，即功夫只有自己做，佛性要自己悟。古德云：「從門入者不是家珍。」從耳朵聽進去，是從門入，因為六根門頭都是向外的。從耳朵聽進去的道理，不是你自家的寶貝。要自己悟到才真。叫我給你講，一點好處也沒有，你將來會怨我的。”

Footnotes/Annotations (if any):

[None]

Paragraph 5 (of the provided section)

English Translation:

At this point, I recall Great Master Xiangyan. He encountered the same problem. Xiangyan and Weishan were both disciples of Great Master Baizhang. Xiangyan was very well-versed in Buddhist scriptures. Whenever someone asked him about the Dharma, he could answer one question with ten answers, and if asked ten, he could answer a hundred, fancying himself to be quite extraordinary. In his mind, he considered himself to have wisdom as vast as the ocean. Yet, when Great Master Baizhang was alive, Xiangyan did not attain awakening through Chan inquiry.

After Baizhang’s passing, Xiangyan had no choice but to approach his elder Dharma brother Weishan for instruction. Weishan said to him, “Younger brother, I heard that in the presence of our late Master Baizhang, whenever questioned, you responded tenfold and a hundredfold.” Xiangyan hurriedly said, “I dare not, I dare not.” Weishan said, “That was your cleverness and conceptual understanding—this is the root of birth and death. Now I have a single question to ask you, please answer it.” Outwardly he spoke casually, “What question?” inwardly thinking, “Is there any question I cannot answer? Hmph!”

Weishan said, “I will not ask you anything else. I only ask: Before your parents gave birth to you, what was your original face? Try to say one phrase.” Upon hearing this, Xiangyan fell into confusion. He returned to his quarters and searched through every scripture and text he had studied from beginning to end, trying to find a single sentence to counter this question, but found nothing at all. He sighed to himself, “Painted cakes cannot satisfy hunger.” He repeatedly begged Weishan to explain it to him. Weishan said, “If I explain it to you, in the future you will scold me. If I tell you, it becomes mine, not yours. You must investigate on your own!”

Thus Xiangyan burned all the texts he had previously studied, took leave of Weishan, and practiced on his own. He investigated early and late, throughout walking, standing, sitting, and lying down, constantly investigating. One day, while weeding in the field, his hoe struck a stone. He picked up the stone and casually tossed it away. It hit a bamboo with a “pa!” sound. Suddenly he awakened, discovering his original nature. He returned, bathed, offered incense, and bowed from afar to Weishan, praising, “The Master’s great kindness surpasses that of my parents. If you had explained it to me then, how could there be today’s event?”

Original Text:

“說到這裏我想起香嚴祖師來，他同樣也遇到這個問題。香嚴祖師和溈山祖師同是百丈祖師的弟子。香嚴祖師對佛經很熟，如有人問法，他常常是問一答十，自己以為很了不起，在心裏自許道：我智慧如海！但在百丈在世時卻參禪未得。百丈圓寂後，只好到他師兄溈山那裏去參禪了。溈山對他說：「師弟啊！我聽說你在百丈先師處，問一答十，問十答百。」他忙說：「不敢不敢。」溈山說：「那是你聰明伶俐，意解識想，生死根本。我現在有個問題問你，你給我答復答復看。」他表面上輕描淡寫地問：「什麼問題呀？」心裏卻說：「有什麼我還答不出來的問題，哼！」溈山說：「我不問你別的，只問你父母未生你時，如何是你的本來面目？試道一句看。」香嚴祖師聽後，心裏竟一片茫然。於是，歸寮將平日所看過的經論文字，從頭到尾翻閱一遍，要尋一句來酬對，最後是一無所得。自歎道：「畫餅不能充饑。」於是屢次乞求溈山說破。溈山說：「我若說似汝，汝以後罵我去。我說是我的，終不幹汝事。汝還是自己去參吧！」香嚴祖師於是將平昔所看文字燒光，辭別溈山自己去參究。早也參晚也參，行住坐臥時時參。一天在地裏除草，一鋤頭下去，鋤到了石塊，把石頭拾起來，隨意一扔出去，擊中竹子，「啪」的一聲，忽然醒悟，打開本來了。於是回去沐浴焚香，遙禮溈山師兄。讚道：「和尚大慈，恩逾父母。當時若為我說破，何有今日之事？」”

Footnotes/Annotations (if any):

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Paragraph 6 (of the provided section)

English Translation:

Thus, the work must be done by oneself. Therefore, Great Master Weishan said to Dongshan, “The mouth born of your parents will never speak for you. Even if I tell you, it is useless. You must investigate by yourself!” Chan Master Dongshan Liangjie could not awaken; he felt that the conditions were not right, so he asked again, “Are there others seeking the Way at the same time as the Master?” Weishan then directed him to visit Chan Master Yunyan.

Original Text:

“所以說功夫要自己做的。因此，溈山祖師對洞山說：「父母所生口，終不為你說。給你講了，沒用處，要自己參才行啊！」洞山良價禪師開悟不了，他感到機緣不投，於是又問：「還有與師同時慕道者否？」溈山於是指示他去參雲岩禪師。”

Footnotes/Annotations (if any):

[None]

Paragraph 7 (of the provided section)

English Translation:

Dongshan took leave of Weishan and went directly to Yunyan. He recounted the previous case of the insentient teaching the Dharma and asked Chan Master Yunyan, “The insentient teach the Dharma—what sort of person can hear it?” Yunyan Chan Master answered, “The insentient can hear it.” Nanyang Zhongguoshi had said, “All the sages can hear it,” while Yunyan Chan Master said, “The insentient can hear it.” In truth, the pure empty mind itself is the sage. Sage and ordinary are not established; all is empty. Each and every thing manifests as a wondrous embodiment and proclaims the Dharma with a broad and long tongue, fervently and endlessly, limitless and unending. The insentient teach the Dharma in just this way. Now, what does it mean that “the insentient can hear it”? It means that if you eliminate emotional attachments and completely remove them, not clinging to any forms, sounds, or dusty conditions, you will be able to hear the insentient teaching the Dharma, thereby awakening to your own fundamental nature.

Original Text:

“洞山辭別溈山直往雲岩處，將前面無情說法的公案舉說一遍，然後問雲岩禪師道：「無情說法，甚麼人得聞？」雲岩禪師答：「無情得聞。」南陽忠國師說是「諸聖得聞」，雲岩禪師卻說無情得聞。其實，清淨心空就是聖。聖凡也不立，一切都沒有，物物頭頭皆現妙色身、發廣長舌宣流法音。熾然無盡說，無窮無盡說，無情就是這樣說法。那如何是「無情得聞」？意思就是你把情見泯滅了、除盡了，不著一切聲色塵境，你就能聽得見無情說法了，就能悟見本性了。”

Footnotes/Annotations (if any):

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Paragraph 8 (of the provided section)

English Translation:

We have previously mentioned that humans have two troublesome things: one is “emotion” (qíng), the other is “thought” (xiǎng). If deluded emotion and love are cut off, that would be excellent. Why? Because emotion arises from love, and love produces water (in the sense of bodily fluids like tears, saliva), and water naturally flows downward and cannot rise to the heavens. Therefore, it must be severed. For example, when we encounter delicious food, we salivate; if our beloved leaves or goes far away, tears flow forth involuntarily; if a loved one dies, we weep sorrowfully; as for romantic love between men and women, that goes without saying. Water is moist and flows downward. Since the Chinese character “情” (emotion) is associated with descending and sinking downwards, if we want to be reborn in the Western Pure Land, we need to ascend upward. Sinking downward, there is no hope. Hence, we must cut off emotional attachments. If emotional love is not cut, we cannot be born in the Western Pure Land. Thus, emotion is a harmful thing.

As for “thought” (xiǎng), it is somewhat better, since this “thought” here does not mean random deluded thought; random deluded thinking is still emotion. Because we have emotion, we then engage in random deluded thinking. For example, if we love someone, we will think of all kinds of schemes to gain possession of that person. If this person already has a partner, we might think of ways to remove the partner and seize that person. You can see that dramas and novels are all written like this; without such plots, they would not be dramas or novels. This is creating karma, and one must face the consequences of these actions. Such random deluded thinking is actually emotional love, and it is still not permissible.

Original Text:

“我們曾經講過，人有兩個壞東西，一個情，一個想。假若妄情、愛情斷了，那就好了。為什麼呢？因為情由愛生，愛能生水，水性下流，不能升天，故須斷除。比如我們遇到愛吃的東西，就產生口水；假若我們親愛的人要離開了，或者出遠門了，眼淚就不禁流出來；假若親人死了，更是哭得傷心；至於男女相愛那更不要談了。水性為潮濕，不管什麼水都是潮濕的，而且是向下流的。所以，愛情的「情」字是向下沈的，假若我們要生西方極樂世界，要飛升才行，向下沈就無望了。因此，要把情見斷光。愛情不斷光，生不了西方極樂世界，所以情是壞東西。想，就比較好一點，這想不是胡思亂想，胡思亂想還是情。因為我們有了情之故，才胡思亂想。比如我們愛什麼人，就想方設法把這人弄到手；假若這個人有了物件，那就想個辦法把她物件取消掉，然後把她弄到手。你看那些戲劇、小說都是這樣子寫的，不如此不成戲劇、小說了。這是造業啊！造業要受報的。胡思亂想其實是情愛，還是不行的。”

Footnotes/Annotations (if any):

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Paragraph 9 (of the provided section)

English Translation:

So, what is this “thought” (xiǎng)? It refers to the method of contemplative practice—namely, imagining how to escape the world of sentient existence, attain one’s original face, or focus on the Western Pure Land, directing the mind toward the West, and diligently reciting the Buddha’s name. This is relatively good. However, speaking in ultimate terms, both emotion and thought are still not acceptable. Why? Without emotion, how could there be thought? Without thought, how could there be emotion? Emotion and thought are not separable. The Śūraṅgama Sūtra states that if one truly engages in secret contemplative practice, the seventh consciousness can depart from our physical form or transform into whatever one imagines, known as “pure thought takes flight.” But this is not yet true purity. True purity means that even thought is absent. If there is still a Buddha to be mindful of, then it is not yet truly pure. When truly pure, there is nothing at all, and that is the Ever-Abiding Pure Light Realm. However, when we recite the Buddha’s name seeking rebirth in the Western Pure Land, we do not need to aim so high. Being born in the Land Where Ordinary and Sage Dwell Together is already sufficient. Thus, if one recites the Buddha’s name until emotional love is cut off, pure thought can fly and one can be reborn in the Western Pure Land—this is not difficult! When practicing, if you only focus on the Western Pure Land, reflecting on how marvelous it is, how radiant Amitābha Buddha is, and how he welcomes us, then at the end of your life, the sacred scene of the West will naturally manifest. You will see Amitābha Buddha, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, and numerous Bodhisattvas coming to welcome you, and you will ascend and be reborn in the West. “Pure thought takes flight” is the manifestation of wholesome roots ripening through pure chanting of the Buddha’s name. At present we only speak of the West, but the Śūraṅgama Sūtra mentions the Pure Lands of the ten directions. One can be reborn according to conditions, not limited to the Western Pure Land. Hence, to be reborn in a Pure Land, you must cut off emotional love and deluded emotion.

Original Text:

“那麼，這想是怎麼回事呢？就是密想修行之法，即想我們要怎麼樣子脫開這有情之界，證到本來面目，或是想西方極樂世界，心繫西方，用功念佛這就比較好。但是說到究竟處，想與情同樣是不行的。為何？沒有情怎麼有想，沒有想怎會有情，情、想不分離也。《楞嚴經》講，假若我們真正密修觀想，七識能夠離開我們的形體，或是化作所想像的東西，叫做純想即飛，但還沒有真清淨。真正清淨了連想也沒有。假若還有佛可念，那還未真淨，真清淨了什麼也沒有，那才是常寂光淨土。但是我們念佛求生西方也不能要求太高，能生凡聖同居土也就可以了。所以念佛念到情斷了，純想就飛，就能往生西方，並非難事！用功時只專想生西方極樂世界怎麼好，阿彌陀佛怎麼樣光明，怎麼樣接迎我們，到圓寂飛升時，自然顯出西方的聖境來，看見阿彌陀佛、觀世音菩薩、大勢至菩薩及諸菩薩來迎接，我們就飛生到西方去了。純想即飛，是念佛淨業成熟的善根顯聖境。我們現在說淨土只說一個西方，但是《楞嚴經》說的是十方淨土，隨緣往生，不單是生西方淨土。由此可知，要想生淨土，非把這愛情、妄情斬盡不可。”

Footnotes/Annotations (if any):

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Paragraph 10 (of the provided section)

English Translation:

Therefore, accomplished practitioners are all those who have no emotional attachments. If you have emotion, it will not work. What is a Bodhisattva? The Sanskrit word “Bodhisattva” is transliterated into Chinese as “菩提薩埵,” and translated means “awakened sentient being.” This means first breaking through all one’s emotional attachments, not clinging to any forms, sounds, or dusty conditions, and awakening to one’s own nature. Only then can one help others awaken from the dream, sweep away deluded emotions, and cross over the sea of suffering together. Therefore, Yunyan Chan Master said, “The insentient can hear.”

Original Text:

“所以，有成就的修道人都是無情見的，你有情就不行。什麼叫菩薩呢？這是梵文菩提薩埵的簡稱，譯成漢文是覺有情，就是先把自己所有的情見都覺破，不著一切聲色塵境，明悟自性，才能幫助他人覺破迷夢，掃盡妄情，同出苦海的意思。因此雲岩禪師說「無情得聞」。”

Footnotes/Annotations (if any):

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Paragraph 11 (of the provided section)

English Translation:

Dongshan pressed on closely and asked, “Venerable One, can you hear it?” Dongshan, up to now, was still confused. Yunyan replied, “If I could hear it, then you would not hear me teaching the Dharma.” This is exactly like what Master Nanyang Zhongguoshi said. If I could hear it, I would not teach you the Dharma. Why? First, if I could hear it, I would be on par with the sages. However, the transformations of sages are not true, nor are they truly teachers of the Dharma. The true dharma-body of the sages neither speaks nor hears. If I could hear it, I would be like Buddhas and Bodhisattvas who have realized the Way. Then ordinary and sage are both unattainable, neither ordinary nor sage abide, and all would be empty. How then could you hear me teach the Dharma?

Pay attention: all would be empty, but this is not the empty of annihilation. It is present yet not abiding, speaking yet not speaking, not speaking yet speaking. It is not stubbornly refusing to speak, nor clinging to something spoken. All activities are provisional constructs. There is no Buddha either, and even the word “Buddha” is just a convenient name. If there were still something above the Buddhas, then that would not be true Buddha! Therefore, we must not abide in appearances. True attainment of the Way is having not a single thing. Secondly, if I could hear, I would be the same as the insentient. The insentient use no words as true speech, not relying on language. Then how could you listen to my teaching today? Thirdly, if I could hear, I would become attached to sound objects and abide somewhere, which means the view of dharma is not eliminated. How could I serve as a teacher for others? Therefore, I do not hear. Not hearing is true hearing! This is also known as “no words can express,” no words can be said. You must deeply understand the meaning beyond the words! You only comprehend Dharma that has language and can be expressed, and now you are hearing what I say in words. But these spoken words are not the true reality. I am saying these words now so that you can understand the meaning beyond these words, to truly see the no-speaking true speaking and the no-hearing true hearing!

Original Text:

“洞山緊緊追問道：「和尚聞否？」洞山到現在還是顢頇一個。雲岩答：「我若聞，汝即不聞吾說法也。」和忠國師如出一轍。我假如聽得見，我就不給你說法了。為什麼？首先，我若聞，即齊於諸聖，諸聖報化非真，亦非說法者，諸聖正法身無說無聞的，我若聞，即與佛菩薩一樣成道了，凡也不可得聖也不可得，凡聖都不住，一切都無有了，你還能聽我說法嗎？注意！一切都無有，不是斷滅空。而是有而不住，即說而不說，不說而說，不是死執不說話，更不是執有所說。一切施為，皆是虛設，佛也沒有，連佛之一字也是方便的假名！假如還有諸佛向上事，佛就不是佛！所以，我們不要住相，真正成道是一點都沒有。其次，我若聞即同無情，無情以不說為正說，非有言說，那你今天又怎能聽我說法呢？再者，我若聞，即著聲塵，有所住著，法見未除，如何為人師？所以我不聞。無聞才是真聞！也就是「無言說」，無言可說了。你要好好領會言外之意啊！你只理解有語言的法、可說的法，你現在聽到我所說的這些話，都是有言說的，都不是真實的。而今我為你這樣說，是要你領會到言外之意，會意於言外，從而明見無說的真說、無聞的真聞啊！”

Footnotes/Annotations (if any):

[None]

Next Paragraph

English Translation:

However, Dongshan still did not understand and asked again, “Why do I not hear?” He asked Yunyan, “Since the insentient teach the Dharma, I should be able to hear it, so why can I not hear it?” He remained attached to forms, sounds, and dusty conditions. What meaning is there in pursuing them this way? Why not turn your hearing inward to hear your own nature? It is right there shining at your own face! Is this not you naturally hearing, not-hearing hearing itself?! People in the world are muddled like this—it is truly pitiable! At this time, Yunyan, just like Weishan, raised his whisk. If only Dongshan had seized this opportunity, turning the question inward: Who is it that sees the whisk being raised? Right there, with sudden clarity, he would have awakened on the spot. Alas, he missed the chance again! Yunyan asked, “Now do you hear?” Although raising the whisk produced no sound and no words, the greatest sound is soundless—utterly clear, like thunder directly piercing your ears. Why? Because the soundless sound is the greatest sound. This is called “the greatest sound is soundless.”

Original Text:

“但是，洞山還是不領會，又問道：「某甲為甚麼不聞？」他問雲岩：「無情說法我應該聽見，我為什麼聽不見呢？」他還是執著在聲色塵境上，這樣追逐有什麼意義呢？為什麼不反聞聞自性？就在你面門上放光啊！這豈不是你在自然聞、無聞聞麼？！世人都是這樣顢頇，太可憐了！此時，雲岩也像溈山一樣，豎起了拂子。要是洞山抓住這一時機，反問自己，這個看見豎拂的是誰？！就在這裏猛著精彩，也就當下開悟了。可惜許，又錯過也！雲岩問：「還聞否？」豎起拂子雖沒有聲音，沒有話說，但是，大音希聲，真真切切，如雷貫耳。為什麼？因為無聲之聲是最大的聲音，這就叫大音希聲。”

Footnotes/Annotations (if any):

[None]

Next Paragraph

English Translation:

We humans often cling to the notion of hearing a sound and try to understand at the point where there is sound to be heard. But if you truly want to see your nature, you must not be attached to whether there is sound to hear. Sound or no sound is merely the arising and ceasing of sound. Our hearing-nature, however, is shining forth at every moment, without any interruption, without gaps, and without succession. It is continuously radiant. Therefore, an ancient worthy said, “After the wind and rain among the peach blossoms on both riverbanks, where can the horse’s hooves avoid the fallen petals?” On a small path lined with peach trees, after a wind and rainstorm, the path is covered everywhere with peach blossom petals. If you ride a horse through, how can the hooves avoid stepping on the petals? The meaning is that Buddha-nature functions everywhere and at all times—it exists at every moment and in every place. Can you possibly avoid it? Thus, do not differentiate between form and formless, sound and silence. When we do not see brightness, we see darkness. Seeing darkness is still seeing. When we do not hear sound, we hear silence. Hearing silence is still hearing. Does this not prove that seeing-nature and hearing-nature are unborn and undying?

Original Text:

“我們人往往都執著在有聲可聞，在有聲可聞處去領會。但是你要真正見性，就不能執著在有聲可聞處。因為有聲無聲，不過是聲音的生滅，而我們的聞性是無時無刻不在面前放光，它是沒有間隔、沒有連續的。所以，古德云：「夾岸桃花風雨後，馬蹄何處避殘紅。」一條小道的兩邊，種滿了桃樹，經過一番大風雨後，小道遍地都是桃花瓣，騎馬走過此處時，馬蹄怎能避開遍地的花瓣，而踏不到呢？意思是說，佛性時時處處都在作用，它無時不在、無處不在的，你能避得開嗎？所以，不要在有相無相、有聲無聲上分別。我們見不到光明時，卻見到了黑暗，見暗還是有見。我們聽不到聲音時，則聽到了無聲，聽到了無聲還是聽。這豈不就是見性和聞性不生不滅的證據麼？”

Footnotes/Annotations (if any):

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Next Paragraph

English Translation:

Unfortunately, Dongshan answered, “I do not hear.” Because he heard no sound, he said he did not hear. This is like winking at a blind man—he missed it right in front of him! Such a pity! However, we can say that luckily he said he did not hear. If he had said he did hear, he would have been caught up in appearances. By saying he does not hear, he is closer to true hearing. Yunyan said, “I am teaching you the Dharma right now, and you still do not hear. How could you possibly hear the insentient teaching the Dharma?” I have been teaching you like this, even raising the whisk. Although there was no sound, there was still movement. Even in this situation, you neither hear nor understand. How could you possibly comprehend the true action and true speech that occur without speech or movement? People of the world are so foolish, always clinging to what they see and hear among forms and sounds, immersed in karmic confusion, never once turning the light inward to recognize this seeing-hearing-speaking-moving nature. This nature is the original true Buddha! They even mistakenly believe that not hearing sound is no hearing, and not seeing forms is no seeing. They do not know that the seeing-nature and hearing-nature are always shining at the face, never blocked or interrupted. Even when there is no sound and nothing to see, there is still seeing and hearing. Because you are able to hear silence, you are still hearing; you can see no form, yet you are still seeing. How can you say there is no seeing or no hearing?

Original Text:

“可惜，洞山答道：「不聞。」他著在了聲音上，因為沒聽到聲音，所以不聞。這就像俏媚眼作給瞎子看，他當面錯過，太可惜了！不過，我們要說，虧得他不聞，如果有聞，又著在相上，不聞則是真聞。雲岩說：「我說法汝尚不聞，豈況無情說法乎？」我對你這樣說法，豎起拂子，雖然沒有聲音，但還有舉動，這樣你都不聞、不領會，何況無說無動的真說真動呢？世人都是如此的愚癡，都著在所見所聞的色聲惑業裏面，從來沒有回光一瞥，薦取這個能見能聞、能說能動的性。這個性就是本來真佛！甚至誤認為聽不到聲音就是無聞，不見光影色相就是無見。豈不知這個見性聞性時時刻刻都在面門放光，從無遮掩、從無間斷。即便是在無聲無聞、無相可見時，依然還是見、還是聞。因為你聞到個無聲還是聞，見到個無相還是見，怎麼能說無見無聞呢？”

Footnotes/Annotations (if any):

[None]

Next Paragraph

English Translation:

Dongshan then asked further, “According to what canonical text is it said that the insentient teach the Dharma?” This question is the same as when the monk previously asked the National Teacher in the earlier case. Yunyan Chan Master answered, “Do you not see where the Amitābha Sūtra says: ‘All the birds and forests recite the Buddha’s name and recite the Dharma’?” At this point, Chan Master Dongshan Liangjie suddenly gained some awakening. He finally progressed from hearing sound to realizing no-sound. At last, he understood and awakened. He spontaneously uttered a verse, saying:

“Truly strange! Truly strange!

The insentient teaching the Dharma is inconceivable.

If you try to understand by listening with the ear, you will never comprehend.

Only when you hear sound at the point of the eye can you truly know.”

Is it not marvelous, indeed! The insentient teaching the Dharma is truly indescribably wondrous and inconceivable, something beyond all imagination. Can the insentient teach Dharma? Yes, they can! If you try to understand by using your ears to listen for sound, you will never comprehend, because the insentient teaching has no audible sound. Only when you can “hear” with the eyes can you appreciate its profound meaning. The eye cannot hear sound, yet precisely the absence of sound is the wondrous sound. From this we can see that Chan Master Dongshan first understood the audible level, and from there he understood the inaudible. However, he still had not reached complete realization that no-sound is sound, and sound is no-sound; he had not fully attained ultimate perfection.

Original Text:

“洞山接著又問：「無情說法，該何典教？」和前面公案裏那僧人問國師一樣。雲岩禪師答：「豈不見《彌陀經》云，水鳥樹林，悉皆念佛念法。」這時洞山良價禪師猛然有些醒悟了，終於由有聲悟入無聲了，總算是會到了、悟到了，他脫口說了個偈子說：「也大奇，也大奇，無情說法不思議，若將耳聽終難會，眼處聞聲方得知。」真奇妙呀，真妙怪！無情能說法真是妙不可言、不可思議，真是使人想像不到啊！無情會說法嗎？會！你若用耳朵去聽，是不能理解的，因為無情說法是沒有聲音的。用眼睛來聽，才能領會到其中的奧妙。眼睛聽不到聲音，但沒有聲音正是妙聲。由此可見，洞山禪師會了有聲，而且從有聲會到了無聲，但還沒有會到無聲就是有聲、有聲就是無聲，還未徹底究竟。”

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English Translation:

There are many more public cases (gōng’àn) of attaining enlightenment through sound. Let’s mention another one. In the past, Chan Master Yuanwu Qin served as an attendant under Wuzu Yan Chan Master and practiced Chan under him. One day, a scholar came to visit Wuzu Yan. Wuzu Yan said to the visitor: “If you ask about self-nature and the Dharma-body, in your youth, did you ever read those minor elegant verses (xiǎo yàn shī)? Among them are two lines quite similar [in meaning to what I am about to say]: ‘Repeatedly calling out “Xiaoyu! Xiaoyu!” is actually for no reason at all—It is only so that the lover recognizes the voice.’”

The meaning is that the maiden repeatedly calls out “Xiaoyu! Xiaoyu!”—Xiaoyu is the maid. What does the lady need from her? Nothing. Then why is she calling? The purpose is for her beloved to hear this call and know she is there. In other words, she is intentionally sending a message to her sweetheart through sound, because he recognizes her voice. Hearing her call, he knows that she is present.

This is borrowing a secular verse to explain Chan. Reflecting on these lines, we ask: Who emits this calling sound? And who hears it? Are not all these activities the functioning of one’s own true nature? Are they not all manifestations of the true nature? Wuzu Yan Chan Master quoted these two lines of the poem because they contain deep meaning. Originally, all forms and sounds are meaningless, they are like empty flowers in the sky or reflections of the moon in water—ungraspable. This corresponds to the first line “actually for no reason.” Yet, all phenomena are the function of the true nature, all are manifestations of true nature, corresponding to “only so that the lover recognizes the voice.” This is intended to awaken everyone to recognize their original face.

Chan Master Yuanwu Qin, standing by and listening to these words, immediately gained some insight. He left the abbot’s room. Just then, a large rooster crowed “wo-wo” from atop a fence. Yuanwu Qin heard it and suddenly the spiritual mechanism was triggered. It connected right at the “voice” character mentioned by Wuzu Yan, and he instantly had a great awakening! Is this not sound? This is precisely the manifestation of the true nature. All reflections cannot depart from the mirror. Without the mirror, where would the reflection remain? All phenomena are the function of the true nature, all are manifestations of the true nature.

Original Text:

“從聲音悟道的公案還有很多。茲再舉一例：昔圓悟勤禪師在五祖演禪師會下做侍者，隨演禪師參禪。一日，有讀書人來參五祖演，五祖演對來者講：「若問及自性、法身，你少年時曾讀過『小豔詩』麼？詩中有兩句與之很相似：『頻呼小玉原無事，只要檀郎認得聲。』」意思是頻頻呼「小玉！小玉！」小玉是丫環，小姐叫她何事？無事。那為什麼喊？目的是要她的情郎聽到這呼喚聲，知道她在這裏。也就是有意給她的情郎傳個消息，因為他認得她的聲音，聽到呼喚，就曉得她在這裏了。這是假詩以說禪。借用這首詩來反問一下，這呼喚聲是由誰發出來的呢？又由誰聽到的呢？這一切豈不是自性的作用嗎？豈不都是真性的顯現嗎？五祖演禪師引用這首小豔詩，蘊含深意。本來一切色相、一切聲音都無意義，都是空華水月，都是不可得，合了第一句「原無事」。但是，所有的一切都是自性的作用，都是真性的顯現，合了第二句「認得聲」。這旨在啟發我們大家認識自己的本來面目。圓悟勤在旁邊聽到了這個話，立刻有所醒悟。他走出方丈室，恰好這時有只大公雞在柵欄上「喔、喔」長鳴。圓悟勤一聽，猛然觸動了靈機，觸著剛才五祖演所說「只要檀郎認得聲」的「聲」字，忽然大悟！這不是聲嗎？這就是自性的顯發，一切影子都離不開鏡子，離開鏡子哪里還有影子呢？一切的一切都是真性的作用，都是真性的顯現。”

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English Translation:

From the above explanations of several cases, we should not misunderstand “hearing sound at the eyes” as a special supernatural power. Many practitioners love to talk about supernormal abilities, often mistakenly believing that for the ears to see letters and the eyes to hear sound—i.e., the mutual functioning of the six faculties—would be a sign of supernatural power enabling one to hear the insentient teaching the Dharma. They do not realize that the insentient teaching is the Dharma spoken without speaking, not some subtle faint sound that you can only hear without using your ears or eyes. “Hearing at the eyes” is not some special ability. When Chan Master Dongshan says “only by hearing sound at the eyes can one truly know,” he means we should not remain fixated on the ear faculty. Instead, at the place where no sound is heard, where no deluded thoughts arise, and where encountering conditions does not stir emotions, we turn the light inward, directly realize it in our minds. At that moment when not a single thought arises and everything is clearly known—this is the wondrous and luminous true mind. Recognizing one’s original face and understanding that all phenomena are manifestations of the true mind, we can understand “the insentient is sentient, the sentient is insentient.” Mountains, rivers, the great earth, the sun, the moon, the stars, walls, and rubble are all ourselves! Why? Mountains, rivers, and the great earth exist within space—can they depart from space? They cannot. Our true mind is like space. As vast as space is, so is our true mind. The true mind pervades empty space, extending throughout the Dharma-realm, encompassing the ten Dharma-realms within our minds. All things in space are within our minds, so mountains and the great earth cannot be outside our minds. The Zuozhuan says, “Under all heaven, no land is not the king’s domain; to the shores of the land, no one is not the king’s subject.” I am Buddha, and they are also Buddha—all are Buddha! Therefore, “the insentient is sentient, the sentient is insentient”! Moreover, the insentient consists of earth, water, fire, and wind. For instance, the Earth is composed of these four great elements. The Earth revolves, having rotation and revolution. Movement is wind; the Earth’s crust is solid and hard, that is earth element; the Earth’s surface and underground contain water, that is the water element; the Earth’s core is scorching molten material, and volcanoes erupt on the surface, that is the fire element. Earth, water, fire, wind are all present. The Earth is formed by these four great elements. The term “seed-nature” refers to that which can produce all things. Since the four great elements can produce all things, all worldly phenomena arise from these. Our Buddha-nature includes earth, water, fire, wind, space, root, and consciousness—seven great elements—thus called the seven great seed-natures. Since all phenomena are produced by these seven great seed-natures, “the same perfect wisdom encompasses both the sentient and insentient.” Hence, insentient is sentient, sentient is insentient. Whether sentient or insentient, it is all ourselves. Since they are all ourselves, what distinction is there between sentient and insentient? Understanding this principle, you know that a table is Buddha, a chair is Buddha, a brick is Buddha, a tile is Buddha. There is not a single thing that is not Buddha! Everything, sentient and insentient, is Buddha!

Original Text:

“通過上面對幾個公案的講解，我們就不要把眼處聞聲錯解為特異功能了。我們不少修道人就是喜歡神通，往往誤以為耳朵能夠看字，眼睛能夠聽聲音，六根互用發神通了，才能聽見無情說法。殊不知無情說法是無說而說，不是有個微細的聲音，等你不用耳朵聽、不用眼睛看時，才能聽到的。眼處聞聲不是特異功能，洞山禪師的「眼處聞聲方得知」，是叫我們不要住在耳根上，而是要我們於無聲可聞、妄念不起處、觸景生情處，回光返照、心領神會這一念不生、了了分明的靈妙真心即是也。認識自己的本來面目，明白一切的一切都是真心的作用，都是真心的顯現，那麼，我們就能理解「無情就是有情，有情就是無情」了。山河大地、日月星辰、牆壁瓦礫等等就是我們自己喲！為什麼呢？山河大地等不是在虛空當中嗎？它能出虛空外嗎？不出。我們真心和虛空一樣，虛空有多大，我們的真心就有多大。真心遍虛空盡法界，十法界都在我心裏，虛空的一切東西都在我心裏，那麼山河大地等也不出我心之外了。《左傳》云：「普天之下，莫非王土；率土之濱，莫非王臣。」我是佛，它們也是佛，都是佛！所以「無情就是有情，有情就是無情」！再說，無情就是地水火風！如地球就是由地水火風四大組成，地球在轉動，有自轉、公轉，動就是風；地球有地殼，地殼是堅硬的，是地大；地球表面、地下皆有水，是水大；地球核心部分是熾熱的熔岩狀物質，地表上常有火山爆發，這是火大。地水火風都具足，地球是地水火風四大種性合成。種性者，能生起東西的叫種，故四大種性能生起萬物。我們的佛性具有地、水、火、風、空、根、識七大成分，故叫七大種性。世間一切事物，都是這七大種性生起，「有情無情同圓種智」。所以，無情就是有情，有情就是無情，無論有情無情都是我們自己。既然都是我們自己，還有什麼有情無情之分呢？明白了這個道理，就知道桌子也是佛，椅子也是佛，磚頭也是佛，瓦塊也是佛，無一不是佛。一切有情無情都是佛啊！”

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