Also See:

• Ganges Mahāmudrā By Elder Yuan Yin (Lecture One)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Two)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Three)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Four)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Five)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Six)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Seven)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Eight)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Nine)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Ten)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Eleven)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Twelve)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Thirteen)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Fourteen)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Fifteen)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Sixteen)
• Ganges Mahāmudrā By Elder Yuan Yin (Lecture Seventeen)

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.

English Translation:

恒河大手印

(Ganges Great Seal)

（第六講）

(Lecture Six)

元音老人 著

Authored by Yuan Yin Laoren

第六講

Lecture Six

We discussed in public cases that “non-sentient is sentient,” and “the same perfect wisdom encompasses both the sentient and insentient.” However, many people still do not fully understand this. Therefore, it is necessary to further explain why sentient and insentient are the same, in what aspects they are the same, and summarize as follows.

Original Text:

恒河大手印

（第六講）

元音老人 著

第六講

我們舉公案討論了無情就是有情，「有情無情同圓種智」，但是還有不少人仍不十分理解，因此，有必要再講一講有情無情為什麼是一樣的，在哪些地方是一樣的，作如下總結。

Footnotes/Annotations:

Please provide the next section or indicate if you would like to continue with the translation.

English Translation:

Second Point: All non-sentient phenomena are nothing but the composition of the four elements, and these four elements are the elemental seeds of our fundamental essence. For example, the Earth is non-sentient, also composed of earth, water, fire, and wind; similarly, a large tree is composed of the four elements and is also non-sentient; they have no affection. The Earth’s movement includes rotation and revolution, doesn’t that mean wind is strong? The crust is hard, doesn’t that mean the Earth is strong? The earth’s surface has oceans, and underground there is groundwater, doesn’t that mean water is strong? In the Earth’s core, there is fire; when a volcano erupts, fire comes out, doesn’t that mean fire is strong? So it is all earth, water, fire, and wind. The tree is the same; the tree sways continuously, doesn’t that mean the wind is strong? The trunk is earth, you peel off the bark, water comes out, meaning water is strong; the tree itself has fire properties, it can burn, doesn’t that mean fire is strong? So all are composed of the four elements. Moreover, the four elements earth, water, fire, and wind are the fundamental elemental seeds of our fundamental essence; these elemental seeds are the seeds capable of giving rise to things, like rice seeds, wheat seeds; rice seeds planted grow into rice, wheat seeds planted grow into wheat, so the seeds imply the capacity to arise and grow. Therefore, our fundamental essence is an omnipotent entity; all things are created by it, all things are invented by it, all things are manifested by it, so all things are our fundamental essence! Do not think of them as things outside the body; they are all ourselves!

English Translation:

Paragraph (Starting with “第一點：一切無情皆妙明真心之物...”)

First Point: All insentient phenomena are entirely the wondrously bright true mind. The true mind is precisely the Buddha-mind. Therefore, insentient is sentient. The true mind is not like our deluded mind imagines—covered by ignorance and shrunken to a small portion inside this bodily shell. Once you apply yourself to the practice and open it up, you discover that it originally pervades empty space and the entire Dharma-realm. Just as vast as empty space is, so vast is the true mind. Snow Peak Yicun Chan Master said, “The true mind is like an ancient mirror; however wide or immense empty space is, so too is the ancient mirror.” Why compare it to an ancient mirror? The term ancient mirror means not something newly obtained in this life, likened to our true mind that has existed since beginningless time. Also, why liken it to a mirror? Because a mirror can reflect all things, and every phenomenon can appear in its surface. Our true mind is the same, shining throughout the vast cosmos, measuring through world-systems as numerous as sand, unimpeded. The term “sand-worlds” means immeasurable, boundless worlds—countless as grains of sand in the Ganges. There are exceedingly many worlds in empty space; modern science proves that there are extraterrestrials, and there is more than one star like our sun. The more science advances, the more it confirms that what our Buddha said is truly real, not false. Our true mind is like empty space: every world is contained within our mind. If every world is in our mind, then insentient things also abide in our mind, correct? For instance, a house we build is insentient, and it sits upon the Earth; Earth is in empty space; so is not that house likewise in empty space? Hence all insentient things dwell within our mind! Because they dwell in our mind, we can say our true mind’s spiritual potency encompasses all things. All phenomena rest in my true mind, and the true mind is the Buddha-mind. If all things were not the Buddha, what else would they be? Therefore, we say there is no difference between insentient and sentient. Why must we clarify this principle? Because once we understand that insentient is sentient, our mind expands, able to contain myriad phenomena, and we no longer cling to appearances or fight to seize anything. Cultivating in such a manner, progress becomes easier. Hence we must hold a correct and clear understanding that insentient truly is sentient. This is the first point.

Original Text:

第一點：一切無情皆妙明真心之物，真心即佛心，所以無情即是有情。真心並非如我們妄心所想像那樣，被無明遮住，縮在軀殼裏那麼一點大。當你做功夫打開來之後，就發現它原來是盡虛空遍法界的，虛空有多大，真心就有多大。雪峰義存禪師講：「真心與古鏡相似，虛空有多寬、多大，古鏡就有多寬、多大。」為什麼說似古鏡呢？古鏡之意指非今世才有，比作我們的真心是無始以來就有的。又為什麼比作鏡子呢？因為鏡子能照萬物，萬象森羅能在鏡中顯現，我們的真心也是這樣，朗照大千，量周沙界無所障礙的。沙界者，即無量無邊的世界，多得如恒河沙一樣不可數。虛空中世界多得很，現在科學證明有外星人，如太陽一樣的恒星也不止一個。科學越昌明，則越能證明我佛所說的話是真實不虛的。我們真心如虛空一樣，所有的世界都在我們心中；世界在我們心中，無情不是在我們心中嗎？如我們造的房子是無情，它在地球上，地球在虛空中，那麼房子不是也在虛空中嗎？所以，一切無情就在我心中啊！由於在我們的心中之故，因此說我們真心神具萬物。萬物在我真心中，真心即佛心，萬物不是佛是什麼？故說無情有情無有分別。為何要弄明白這道理？因為明白了無情即有情，心量就廣大，能容萬物，而不再著相搏取了，這樣做功夫才容易進步，是故我們對無情就是有情要有正確清爽的認識，這是第一點。

Footnotes/Annotations (if any):

None.

Original Text:

第二點：一切無情無非是四大組成，而四大是真心的元素種子。比如地球是無情，也是由地、水、火、風四大組成；大樹也一樣，由四大組成，也是無情，它們都沒有情愛。地球運動有自轉公轉不是風大嗎？地殼是硬的，這不是地大嗎？地面上有海洋，地下有地下水，這不是水大嗎？地心裏有火，像火山爆發，火就出來了，這不是火大嗎？所以都是地、水、火、風。樹也是如此，樹搖擺不停不是風大嗎？樹幹是地大，你把樹皮剝去，水就出來了，就是水大，樹本身有火性，可以燃燒，不是火大嗎？所以都是四大所成。而地、水、火、風四大是我們佛性的基本元素，是四大種性。種性是能生起東西來的種子，如稻種、麥種，稻種種下去長出稻子，麥種種下去長出麥子，所以種子即能生能長之意。因此我們的佛性是萬能體，一切東西都是它創造，一切東西都是它發明，一切東西都是它顯現，所以一切東西都是我們的佛性啊！不要認為它們是身外之物，都是我們自己啊！

Footnotes/Annotations:

English Translation:

Third Point: Who discovers the non-sentient? Who creates them? Without our Buddha-nature [fundamental essence], there would be no discovery. For example, there is a tree here, and on the tree there is a flower. If we do not go to look at it, who can know there is a flower on that tree? Then who sees the flower? Is it the eyes? It is not the eyes. Modern scientists also understand that seeing objects is not accomplished by the eyes alone, but by the functioning of the brain. If the brain does not operate, the eyes cannot function and cannot see objects. However, scientists only know that the brain can enable the six faculties [the six senses] to function, yet they cannot further understand that even the brain itself cannot function independently. Because the brain’s nerves are like a power grid that requires an input of energy (like electricity). Without energy (electricity) flowing in, the brain has no power and cannot function—just like an electric lamp that cannot light up without electrical current. What is this energy? This energy is our Buddha-nature. If Buddha-nature departs, even though the brain remains, it cannot function. Thus, all our words and actions, all our movements, are the wondrous functioning of Buddha-nature. Without Buddha-nature, we would not be able to function at all.

Therefore, when our eyes can see non-sentient things, it is Buddha-nature manifesting, and non-sentient phenomena are also accomplished by Buddha-nature. Why is this so? For example, we give rise to the thought: how should this flower be planted, how to cultivate it? Then we research techniques for growing flowers, carefully nurturing them, and the flowers bloom profusely. Isn’t this the functioning of our Buddha-nature? If a person’s Buddha-nature departs, his body becomes like a stone, can he still use his mind? Could his hands and feet still move? Could he still cultivate flowers? Who built the house? It was built by people. Without Buddha-nature, could the engineers, craftsmen, and masons have brains that operate and hands and feet that move to design and construct the house? Thus, all non-sentient phenomena are also manifestations of our Buddha-nature, created by Buddha-nature. Therefore, separated from Buddha-nature, no non-sentient things exist. Without Buddha-nature, can non-sentient things exist? Absolutely not. Hence, non-sentient is sentient, which is the same as Buddha-nature.

These non-sentient things are like the reflections in a mirror. The mirror resembles our true mind [Buddha-nature]. Our true mind and Buddha-nature are like a Great Perfect Mirror-Wisdom (大圓鏡智) that shines clearly in all ten directions without obstruction; the ten directions’ worlds appear without hindrance. A mirror reflecting objects is merely an analogy and cannot fully describe the Great Perfect Mirror-Wisdom. Seeing the objects before us, or perceiving the light that appears before our eyes—are these the Great Perfect Mirror-Wisdom itself? No, not yet, still far away!

A mirror can reflect images; the mind-mirror can illuminate all forms. The reflection cannot leave the mirror. Can the reflection leave the mirror? If it leaves the mirror, the reflection no longer exists. The reflection cannot leave the mirror, and form cannot leave the mind; if form leaves the mind, there is nowhere for form to appear. Without a reflection, a mirror would not be considered a mirror. Similarly, without appearances, the true mind cannot be manifested. The true mind is signless, invisible; it must be revealed through phenomena. Therefore, the true mind can accomplish all things, and conversely, all things manifest the true mind. Mind and appearances are this subtle. Hence, mind is appearance, appearance is mind; reflection is mirror, mirror is reflection. Therefore, non-sentient is sentient—this is the third point.

Original Text:

第三點：無情是誰發現的呢？是誰作成的呢？若離開我們的佛性就不能發現，譬如這裏有一棵樹，樹上有一朵花，我們不去看它，誰能知這樹上有花。那麼是誰看見花呢？是不是眼睛？不是眼睛。現代科學家也明白看見東西不是眼睛，而是大腦的作用，因為假如大腦不運動，眼睛就不能起作用，就看不見東西，但是科學家只知道大腦能使六根起作用，而不能進一步知道大腦自己也不能起作用。因為大腦神經只如電網，要起作用還需輸進能量（電），假如沒有能量（電）輸進去，大腦就沒有動力，就不能起作用。就像電燈，電能不來它就不能亮一樣。能量是什麼呢？能量就是我們的佛性，佛性離去，大腦雖在卻不能起作用，所以我們的一言一行、一舉一動都是佛性的妙用，離開了佛性我們就不能起作用了。因此，我們眼能看見無情，是佛性顯現，而無情也是佛性成就的。為什麼呢？比如我們起個思想：這花怎麼種，怎麼來培育呢？於是鑽研栽花的技術，小心栽培，花就開得茂盛了，這不是我們佛性的作用是什麼？假如一個人，佛性離開了，他身體就像石頭一樣，還會動腦筋？手腳還能動嗎？還能培育花朵嗎？房子是誰造成功的？是人造的。工程師、工匠、泥水匠離開佛性，他們大腦還能運轉，手腳還能動彈設計圖紙建造房子嗎？所以一切無情也是我們佛性顯現的，是佛性造成功的。因此之故，離開佛性就沒有一切無情。無情離開了佛性，還會有嗎？絕對沒有了。因此，無情就是有情，也就是佛性。這些無情就像鏡子所現的影子一樣，鏡子就像我們的真心佛性。我們的真心佛性是大圓鏡智，它朗照十方無有障礙，十方世界無所不顯、無所不見。鏡子照物只是比仿而已，不足以形容大圓鏡智。看到面前這些東西或者眼前所發的光，這就是大圓鏡智嗎？不是不是，還差得遠呢！

鏡子能現影子，心鏡能照萬相，影不能離鏡。影子能離開鏡子嗎？離開鏡子，影子就沒有了。影子離不開鏡子，相離不開心；離開了心，相就無處顯現了；沒有影子，就不成鏡子，同樣，離開相也無從顯現真心。真心無相可見，必由事相來顯。因此真心能夠成就萬物，反過來萬物顯現真心，心、相就是這麼微妙。因此之故，心就是相，相就是心，影子就是鏡子，鏡子就是影子，所以無情就是有情，這是第三點。

Footnotes/Annotations (if any):

[Continued in next message]

English Translation:

Fourth Point: Non-sentient phenomena originally are Buddha-nature. It is only due to unawareness caused by ignorance that we mistakenly recognize a small portion of the four great elements as our own body, discarding the majority of the four great elements as something external and labeling them as non-sentient. Thus arises the delusory distinction of sentient and non-sentient. From the above examples, we see that all non-sentient phenomena are originally manifestations of Buddha-nature, yet sentient beings, due to ignorance, unwittingly grasp a small portion of the four great elements (earth, water, fire, wind) as their own physical body and abandon more than ninety percent of the four great elements (earth, water, fire, wind) outside, considering them external. Thus, they categorize some as sentient and others as non-sentient, while actually all are oneself. This is the fault of ignorance! Therefore, if we apply ourselves diligently and break through ignorance, we will realize that these mountains, rivers, great earth, grasses, woods, and forests are all ourselves. From my perspective, all of you and all that surrounds us are reflections within my mind; from your perspective, everything is a reflection within your mind. There is a saying: “Each and every being fully possesses the entire Dharma-realm.” What is the entire Dharma-realm? It is the One True Dharma Realm—our true mind. Everything is fully endowed, without missing a single fragment, which is what ‘entire’ means. Entire what? Entirely possessed by each being, and each being fully possesses it. You are you; I am I; he is he; Zhang San is Zhang San; Li Si is Li Si—each fully possesses what? Each fully possesses the entire Dharma-realm, i.e., everyone has Buddha-nature, not lacking a fraction. For example, in my mirror is your reflection, in your mirror is my reflection; we mutually interpenetrate without obstruction. Or like many electric lamps in a room, the light from each lamp merges and interpenetrates the light of every other lamp without rejecting one another. From this we know that non-sentient and sentient are one entity. It is only because of our ignorance and unawareness that we give rise to distinctions. Once ignorance is broken, we can truly realize the wondrous function of the true mind and no longer regard non-sentient phenomena as external objects.

Original Text:

第四點：無情本來就是佛性，只為無明不覺之故，妄認四大少分為我身，遺棄了絕大部分四大以為是身外之物，判為無情，故有有情無情的妄想分別。從以上所析的實例來看，一切無情本來是佛性所顯現，眾生只是因為無明之故，不知不覺地取少分四大（地、水、火、風）為自己色身，將百分之九十幾的四大（地、水、火、風）遺棄在外面了，認為是身外之物，於是就分別這是有情，那是無情，其實一切都是自己，這是無明之咎啊！所以，我們如果用功得力，把無明打破了，就能體會到這山河大地，草木叢林無一不是我們自己。以我為主，你們及周圍一切都是我心中的影子；以你們為主，這一切都是你們心中的影子。有句話說得好：眾生各具法界全體。什麼是法界全體呢？法界就是一真法界，也就是真心。一切都具足，不缺少一絲半點就叫全體。全什麼呢？全眾生各具，眾生不妨各具。你是你、我是我、他是他，張三是張三、李四是李四，各具什麼呢？各具法界全體，就是每個人都有真心，不缺一分一毫。比如說你鏡中有我，我鏡中有你，互攝不礙；又比如房間有不少盞電燈，這盞燈的光與那盞燈的光，光光相融，光光相攝，互不相拒。由此可知，無情有情是一體，只因我們無明不覺，而妄生分別罷了。無明打破了，就能真正體認真心的妙用，就不會將無情視為外物了。

Fifth Point: The non-sentient can be earth, wood, metal, or stone. If we practice incorrectly and forcibly suppress deluded thoughts to the point they die out, we will turn into non-sentient phenomena—like earth, wood, metal, and stone. Earth, wood, metal, and stone are one among the twelve categories of beings spoken of in the scriptures (the Diamond Sutra says ten categories of beings; the Śūraṅgama Sūtra says twelve categories of beings). Some say the six paths of rebirth belong solely to sentient beings and have nothing to do with the non-sentient. In reality, if you practice poorly or engage in externalist techniques that forcibly suppress [thoughts], you can become earth, wood, metal, or stone—transforming into non-sentient. From this perspective, isn’t the sentient identical to the non-sentient?

Thus, understanding that mountains, rivers, the earth, men and women, young and old, sentient and non-sentient, are all manifestations of our Buddha-nature and thus ourselves, our practice should be empty, clear, and unattached. Neither seize nor pursue. Not seizing means that when deluded thoughts arise, we do not forcibly suppress them so that they become like earth, wood, metal, and stone; not pursuing means not letting deluded thoughts run wild, drifting through birth and death. For deluded thoughts, do neither suppress nor follow—let them come and do not engage them. Delusions do not vanish entirely; after all, delusions formed over infinite past lives cannot vanish just because you start practicing. It’s not that easy. Therefore, in practice, first remove coarse delusions. Coarse delusions are those arising upon encountering situations—these must be stilled. How to still coarse delusions? We must know that all phenomena are unattainable; they are mere reflections manifested by self-nature (Buddha-nature). Our true mind is like a mirror; all others are reflections. We must grasp the mirror, not the reflections. Without clinging to the reflection-forms, the true mind remains unmoved and deluded thoughts do not arise. Coarse delusions subside. If coarse delusions do not subside, sitting meditation is in vain. For example, if while meditating you think about your son, daughter, your money—then you cannot sit well. If you let your mind wander over all sorts of worldly concerns, how can you meditate properly?

Original Text:

第五點：無情是土、木、金、石，若我們用功用得不好，把妄念壓死了，那就變成無情了，變成土木金石了，土木金石是我們十二類生當中的一種（《金剛經》說十類生，《楞嚴經》說十二類生）。有人說六道輪迴都是有情，跟無情毫不相干。其實你用功不好，或做外道功夫，壓死了，也會化成土木金石，變成無情的。所以，這樣看來有情豈不是無情嗎？

所以，明白山河大地、男女老少、有情無情都是我們佛性的顯現，都是我們自己這個道理之後，做功夫要空靈無住，不擒不縱。不擒，即妄念來了不是壓住它不許動，而成土木金石；不縱，即不放任妄念讓它瞎起，而流浪生死。對於妄念既不壓也不隨，讓你來，我不睬你。妄念不是沒有，而是有的。歷劫多生形成的妄念，你想一做功夫妄念就沒有了？談何容易，做不到的。所以，我們做功夫先斷粗妄，粗妄即是我們對境生心而產生的妄想。如何息掉粗妄？即我們要曉得境界不可得，都是自性顯現的影子，我真心是鏡子，其他那些都是影子，要抓鏡子，不要抓影子。不著影相，真心不動，妄念就不起了，粗妄就息了。若粗妄不息，你在那裏打坐是白坐。比如打坐時，想到我的兒子如何如何，女兒怎樣，就坐不好了。若再浮想聯翩我的鈔票怎樣花，該買什麼東西，那裏的東西好便宜，某某人好某某人壞等等，這樣你還能坐得好嗎？就坐不好了。

Footnotes/Annotations (if any):

English Translation:

[Paragraph starting with “粗妄要息掉…”]

Coarse delusions must be stilled; do not bother with the reflections in your mind. The reflections in a mirror cannot be grasped. Perhaps someone will say: “I cannot grasp the reflections in the mirror, but I can grasp the thing that appears in front of me—see, I can pick up this pen!” Alas, you are dreaming! That is a dream state. In a dream, indeed, you can seem to pick something up, eat delicious food, happily chat with good friends, or become frightened and fearful upon seeing enemies. But after waking from the dream, nothing remains at all. Our current situation is just like a dream; do not cling to appearances. You cannot truly obtain anything. When your final breath no longer comes, you cannot take anything with you. Instead of having to let go in the future, why not let go early and save yourself some mental effort? If you wish to awaken (attain realization), you must practice. Those who recite the Buddha’s name or chant mantras must concentrate single-mindedly to cut off deluded thoughts, extinguish body, mind, and world together until all become empty, leaving only the clear and distinct true mind manifest. At that time, it is like waking from a dream: everything you saw and obtained in the dream is empty, nothing remains—what else can you grasp? Therefore, the present appearances are all reflections and cannot be pursued. Hence, now I need to clarify this for you, so that you understand the principle that sentient and insentient are identical. Do not create delusory distinctions; let go, let go. The insentient is sentient, the sentient is insentient—why cling to appearances?

Original Text:

“粗妄要息掉，心中的影子不去管他，鏡子中的影子是拿不到的。可能有人說：鏡中的影子拿不到，但是現出來的東西我拿得到，你看這筆我拿到了。唉！你是在做夢，那是夢境啊！在夢中的東西也的確像拿到，好吃的東西也吃到了，跟好朋友談得很開心，見到冤家對頭很驚慌害怕，但夢醒之後，什麼都沒有。我們現在就是夢境，你不要著相，所有的一切都拿不到。一息不來時，什麼也帶不走，與其將來不得不放下，何不趁早放下而省卻幾分心力呢？你想醒過來（覺悟），就要做功夫了。念佛的人與持咒的人，須專心繫念，把妄念斬斷了，將身心世界齊消殞、都化空，只有了了的真心現前，那時如睡覺做夢醒過來一樣，夢中的所見所得的一切都空了、都沒有了，還有什麼東西可拿嗎？所以現在的相都是影子，不能去求啊！因此，現在有必要跟你們講清楚，讓你們明白有情就是無情之理，不要去妄想分別了，放下來、放下來。無情就是有情，有情就是無情，還著什麼相？”

English Translation:

[Paragraph starting with “倘若真的死心踏地…”]

If you truly steel your resolve, then when you practice by sitting in meditation, it will be easy to enter samādhi. After cutting off coarse delusions, subtle delusions will still come and encroach. Do not fear them, do not suppress them; simply disregard them. When deluded thoughts are severed, the true mind appears. “When arising and ceasing have ceased, silent quiescence emerges”—this is Nirvāṇa. Unborn and undying is Nirvāṇa; endless arising and ceasing are the deluded mind. When all deluded thoughts and afflictions are extinguished, this unborn, undying Buddha-nature manifests. If your practice and sitting are not good, then reflect on yourself: where does your mind still adhere? Why still cling to it? Quickly let go! Everything is a reflection in our mind—why cling to it? It is unattainable, unreal, empty, let it go! If you truly let go, whether you recite the Buddha’s name or chant a mantra, both subject and object vanish, faculties and dusts fall away; naturally Buddha-nature appears and you awaken. As for seeing or not seeing one’s nature, do not ask others, experience it yourself. The supreme flavor of awakening is like a mute dreaming—he cannot explain it to anyone, but he knows it clearly in his heart.

Original Text:

“倘若真的死心踏地，用功上座時就容易入定。粗妄斷了，細妄還要來侵犯，不要怕它，也不要壓它，只置之不理，妄想斷處，真心就顯現了。「生滅滅已，寂滅現前」，這就是涅槃。不生不滅是涅槃，生生滅滅是妄心，妄想妄情都滅光了，這不生不滅的佛性就顯現了。修法坐不好是什麼緣故呢？這要自我反省了，我們的心還粘在什麼地方？為什麼還要粘著它？趕快放下來呀！一切都是我們心中的影子，你還粘著它幹嗎？不可得啊，是假的、是空的，放掉！你果真一放，念佛也好，持咒也好，就能所雙亡，根塵脫落，自然佛性顯現開悟了。見性不見性，不要問人，自己體味。開悟的至味猶如啞子作夢，無法向人訴說，但心中明白。”

English Translation:

[Paragraph starting with “我再三地講述有相無相的問題…”]

I have repeatedly discussed the issue of having appearance and being signless, striving to explain it clearly and thoroughly. The purpose is to correct everyone’s insight, which is precisely the essential meaning of establishing “seeing the principle” (見宗) at the outset of the Great Seal. For those who take insight as the principle, this is the core of the Buddhadharma. With correct insight, recognizing what Buddha-nature is, it becomes easier to start applying effort. If one does not recognize Buddha-nature, one inevitably practices blindly. Thus, the Great Seal does not simply provide a seal and mantra to practice; rather, it first discusses seeing the principle (見宗), correcting insight, and recognizing what Buddha-nature is.

Original Text:

“我再三地講述有相無相的問題，力求把它講清講透，目的是要大家見地正，也即是大手印首立見宗的要義。以知見為宗者，佛法之中心也。知見正，識得佛性是什麼，才容易下手作功夫；不認識佛性，不免盲修瞎煉，因此，大手印不是有個手印與咒叫我們修，而是先講見宗，矯正知見，認識佛性是什麼。”

English Translation:

[Paragraph starting with “綜上之所討論…”]

From the above discussion, I believe everyone has now clarified why the insentient is indeed the sentient, and why all insentient phenomena are actually Buddha. You now understand these issues of “the same perfect wisdom encompasses both the sentient and insentient.” Once you truly and clearly understand “the same perfect wisdom encompasses both the sentient and insentient,” if someone asks you, “What is Buddha?” you will not be left wide-eyed and speechless. You can casually pick up any object. Whether above or below, under the sun or under the moon, inside the window or outside, bright flowers and dark willows—these insentient phenomena are all Buddha! At a fingertip, all become wondrous truth and are so convenient.

Original Text:

“綜上之所討論，我想大家已經弄清了無情為什麼就是有情，一切無情為什麼就是佛，「有情無情同圓種智」這些問題。真正理解明白了「有情無情同圓種智」，那麼，如果有人問你：如何是佛，就不致目瞪口呆，不知所措，只隨便舉一樣東西就行了。天上地下、日上月下、窗裏窗外，花明柳暗等等，這些無情都是佛啊！信手拈來，皆成妙諦，多少便當。”

English Translation:

[Paragraph starting with “上次講了無情說法…”]

Last time we discussed non-sentient preaching Dharma. How does the non-sentient preach Dharma? We talked about one aspect: any Dharma that can be spoken or heard is not the true Dharma. The true Dharma is speechless: “Words are cut off, the path of the mind ceases,” meaning words cannot express it and thought cannot conceive it. Any Dharma with words and speech is not the true Dharma. Although we cannot hear the non-sentient preaching Dharma, it is indeed preaching, because the greatest sound is rarefied into silence. No speech is the true speech; no hearing is the true hearing. Hearing a sound is not the true Dharma. Thus it is said, “If you use your ears to listen, you will never understand; only when hearing sound at the place of the eye can you know.” You may have doubts: if we cannot hear any sound, how can we say the non-sentient preaches Dharma? Because the truly subtle and mysterious meaning cannot be verbally expressed—it can only be intuitively realized by the mind and spirit. If you cling to words and speech, you cannot reach the true meaning. Therefore, “If you use your ears to listen, you will never understand.” Do not abide in sounds! The subtle meaning cannot be heard; only by “hearing sound at the place of the eye” can you know. Why is that? Non-sentient preaching Dharma is an inspiration that arises from encountering a scene, heart and spirit mutually understanding, a subtle spiritual realm of realization without actual hearing. When working at your practice and inquiring to the point of no speech and no hearing, when deluded thoughts do not arise, you can be moved by the scene and comprehend the profound meaning. Just as when Dongshan asked his two teachers, “Can you hear the non-sentient preaching Dharma?” Both teachers answered similarly: “If I could hear it, then you would not hear me preach Dharma.” This means true hearing is no-hearing. If I truly heard it, I would be clinging to appearances; by clinging to appearances, I would lose the qualification to preach Dharma and could not teach you. We explained this meaning last time; we can still add more. The true Dharma-body of all Buddhas does not speak or hear. The reward and transformation bodies are not the true Buddha; they have speech and hearing, so “reward and transformation are not the true Buddha, nor the speaker of Dharma.” Having speech and hearing, clinging to words, how could that be suitable? Just as previously explained: if I truly heard, I would be equal to the Buddhas; I would be the Buddhas. The Buddhas’ true Dharma-body is speechless, so I could not be here speaking Dharma. If I can speak Dharma, I differ from the Buddhas—this is another layer of meaning. We ordinary people constantly cling to appearances, seeing and hearing with discriminating good, bad, beautiful, or ugly according to our own viewpoints. A truly awakened person, amidst all sights and sounds, though seeing, sees nothing to see; though hearing, hears nothing to hear. If one abides in sound or form, one becomes an ordinary being. Therefore, if I truly heard, I could not preach Dharma. If I truly heard and thus clung to appearances, would I still qualify to teach Dharma? Impossible.

Original Text:

“上次講了無情說法，無情怎麼說法？我們講了一層道理，就是有言可說的法、有聲可聞的法，都不是正法。正法是無說的，「言語道斷，心行路絕」，即言語說不到，思想想不著，有言有說的法都不是正法。我們雖然聽不見無情說法，但它正說法，大音希聲之故。無說真說，無聞真聞，聽到聲音那不是正法，所以說「若將耳聽終難會，眼處聞聲方得知」。你可能心裏有疑問：聽不到聲音，怎麼說是無情在說法呢？因為真正的妙玄奧意是無法表說的，只有意會、神知。若住在言說上，就會不到真義了，故云「若將耳聽終難會」，不要住在聲音上啊！妙意是聽不到的，「眼處聞聲方得知」。為什麼？這無情說法是觸景生情，心領神會，無聞而聞的一種心開意解的微妙神境。做功夫參究到無說、q無聞，妄念不起處，就能觸景生情，領會個中奧義。正如洞山問他的兩位師父：無情說法你能聽到嗎？兩個師父所答一樣：我若聞，你就不聞我說法了。意思是真正的聞是無聞，假若能聽到，我就著相了；我著相了，就沒有說法的資格，就不能給你說法了。上次就講了這層意思，我們還可以再補充。諸佛的正法身是無說無聞的，報化身不是真佛，是有說有聞，所以「報化非真佛，亦非說法者」，有說有聞，著在言說上還行嗎？正如剛講的。假如我有聞，我就同於諸佛了，我就是諸佛了，諸佛正法身是無說的，那我就不能在這裏說法了；我若能說法，那就不同於諸佛了，這又是一層意思。我們凡夫時時刻刻都在著相，眼睛看見什麼東西，耳朵聽到什麼聲音，便還以己之見分別好壞美醜；真正見性的人，在一切聲色當中，儘管見無所見，儘管聞無所聞。假如一住聲塵，一住色相，那就變成為凡夫了。所以說我若聞就不能給你說法了。我若聽見就著相了，著相了還有資格給你說法嗎？就不能了。”

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English Translation:

[Paragraph starting with “下面我再把祖師言語中暗含的幾點意思…”]

Now I will summarize a few points of meaning implied in the ancestral masters’ words:

English Translation:

[Paragraph starting with “我們講這些道理就是讓諸位明白…”]

We speak these principles so that everyone may understand that form and sound are both unattainable. You must constantly empty and purify your mind, nurturing and preserving the true mind. Without preserving the true mind, one cannot attain the Way. To preserve the true mind, one must first have correct insight and perceive the fundamental nature. Why must it be so? We can verify this using the Chan School. Someone may ask: “We are talking about the Ganges Great Seal (Mahāmudrā) of the Esoteric School—how can we use the Chan cases from the Wudeng Huiyuan (Collected Sources of the Five Lamps) to verify it?” Because the principles taught in Esoteric Buddhism and the Chan and Pure Land schools are completely identical, without any difference. Although names and terms differ among all Buddhist traditions, their ultimate principle is the same. Thus Pure Land is Esoteric, Esoteric is Chan, and Chan is Pure Land; all are methods the Buddha taught to achieve the path, differing only in the tools they use, but the attained fruition of the path is not two. The Ganges Great Seal is the highest-level esoteric method of Esoteric Buddhism, extremely close to Chan. Therefore, we must use the Chan School’s principles to verify it. Among the five houses of Chan, the teachings of the Caodong (Sōtō) school align best with the Esoteric School. Caodong speaks of the Five Ranks of Lord and Minister, discussing five positions that lead us from ordinary view to Buddha-view. To open the Buddha-view means the stage of seeing the path (見道位). Further progress leads to the stage of cultivating the path (修道位), and after that the stage of realizing the path (證道位), and finally achieving Buddhahood. These five positions progress in three steps—seeing the path, cultivating the path, and realizing the path. This is exactly like what the Great Seal teaches: first, one must see the path (that is, to directly realize the nature, also called 見宗), which is extremely important.

Original Text:

“我們講這些道理就是讓諸位明白，色聲都不可得，時時空淨其心，保養真心。不保養真心是成不了道的。要保養真心，首先要知見正，見到真心本性。為什麼要這樣呢？我們可以用禪宗來印證。有人要問：我們講的恒河大手印是密宗，怎麼用《五燈會元》的禪宗公案來印證呀？因為密宗講的道理和禪宗、淨土宗完全一樣，無二無別。大凡佛法所有的宗派，名相雖有不同，而至理俱是一樣，故淨就是密，密就是禪，禪就是淨，都是佛所說的成道之法，只是用的工具不同而已，證得的道果無有二致。恒河大手印是密宗最上乘的密法，與禪宗太相近了，所以必要用禪宗的道理來印證。禪宗五家中的曹洞宗所說和密宗最相應。曹洞宗講五位君臣，講五個位置，讓我們由凡夫知見而開佛知見。開佛知見，就是見道位，進一步是修道位，修道位之後，就是證道位，證成功佛果。五個位置有三個漸次——見道位、修道位、證道位，和大手印所說一樣，大手印首先也是見道位。”

English Translation:

[Paragraph starting with “曹洞宗是怎樣來見道的呢？…”]

How does the Caodong School enable seeing the path? It speaks of the proper position (正位) (i.e. True) and the inclined position (偏位) (i.e. apparent). The proper position represents the fundamental essence (體), emptiness (空), and principle (理), while the inclined position represents function (用), form (色), and phenomena (事).

Original Text:

“曹洞宗是怎樣來見道的呢？它講正位偏位，正位表示體、空、理，偏位表示用、色、事。”

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English Translation:

[Paragraph starting with “第一個位置：「正中偏。三更初夜月明前…”]

The first position: “In the midst of the proper, there is the inclined (正中偏). ‘Before the moon brightens in the first part of the night at the third watch, do not blame meeting without recognition; indistinctly still harboring old resentments.’” This refers to the ordinary being’s position. Ordinary beings are like “before the moon brightens in the first part of the night at the third watch,” a night without a moon, completely dark. Why? Because they do not know what Buddha-nature is, only recognizing external appearances, covered by ignorance, their minds are pitch black. “Do not blame meeting without recognition”—at all times we are in Buddha-nature, meeting with Buddha-nature moment by moment, yet we do not recognize it. In our daily activities—washing our faces, brushing our teeth, going to the street, buying vegetables, going to work—who is doing all this? Who is it? We might ask ourselves, like the Chan school asks “Who is reciting the Buddha’s name?” You say it is not the fundamental nature—then who is it? Since it is the fundamental nature, why do we fail to recognize it upon meeting? Do not blame that the fundamental nature is hard to know; actually, it is because we cling to appearances, remain in ignorance, and lack wisdom. Ignorance is like the night. In the long dark night, how can we recognize it when we meet? “Indistinctly still harboring old resentments”—“indistinctly” means not clearly. Habitual tendencies of attachment persist vaguely, always seeking outwardly for gain and attachment, unwilling to turn inward and reflect to see who is operating, who is acting. If we can turn inward and reflect, “Who is it?” then we can recognize it. Thus, “In the midst of the proper, there is the inclined (正中偏)” means that although we originally abide in the principle, the Buddha-nature’s proper position, we remain unaware, thus falling into the inclined position and clinging to phenomena. The proper position is principle (理), emptiness (空), while the inclined position is appearances (色) and existence (有). Emptiness and existence, principle and phenomena, essence and appearance—all are relative. There is “the inclined within the proper,” meaning we are stuck in the inclined position. Among the five major Chan schools, each has different ways of guiding people; the Caodong school’s explanation is easy to understand. This is the first position—the ordinary being’s position, not recognizing Buddha-nature.

Original Text:

“第一個位置：「正中偏。三更初夜月明前，莫怪相逢不相識，隱隱猶懷舊日嫌。」——此為凡夫位。凡夫就像「三更初夜月明前」那無月亮之夜晚，一片漆黑。何故？因他不知佛性為何物，只認取外面的色相，被無明遮蓋，其心一片漆黑。「莫怪相逢不相識」，我們大家時時刻刻都在佛性當中，與佛性時時相見，就是不認識。我們大家在飲食起居日用當中，不是佛性起作用我們怎能動彈？比如早晨起來洗臉、刷牙、上街、買菜、上班、工作，這是誰在做啊？這是誰呀？我們不妨像禪宗問「念佛是誰」那樣問一問自己。你們說不是本性是誰？既是本性，為何相逢不相識？不要埋怨本性難識，其實是我們著相、無明、無智慧的緣故啊！無明者黑夜也，漫漫長夜裏，相逢如何能相識？！「隱隱猶懷舊日嫌」，隱隱，即不明顯。平時執著的習氣隱隱在那裏作怪，只顧往外面貪取、追求、執著，不願回光返照，看看能動的是誰，能起作用的是誰。如能回光返照：這是誰呀？那就認識了。所以，正中偏，就是說我們本來就在理體、佛性的正位上，但是不知不覺，因此便落在偏位，在偏位上著事相。正位是理體，偏位是色相，正位是空，偏位是有。空有、理事、體相，都是相對的，是正中有偏，著在偏位上。禪宗的五大宗派，接人方法不同，曹洞宗講的道理容易明白。這是第一個位置——凡夫位，不認識佛性。”

English Translation:

[Paragraph starting with “第二個位置：「偏中正。失曉老婆逢古鏡…”]

The second position: “In the midst of the inclined, there is the proper (偏中正). ‘At daybreak (losing the night’s darkness) the old woman encounters an ancient mirror, distinctly facing each other with no other truth, do not again remain confused in the head, still mistaking reflections.’” This is the stage of seeing the path (見道位). This means that within the inclined position of daily activities and phenomena, one now manifests the fundamental principle. That is, during the course of dressing, eating, and all ordinary actions, one constantly realizes that this is our Buddha-nature functioning. Seeing the path is the stage of seeing the nature. Previously, we spoke of total darkness. Now it brightens—daybreak comes, light appears. The term “old woman” [老婆] is used skillfully here. An old woman with white hair symbolizes the coming of dawn and revealing brightness. Encountering the ancient mirror means looking into a mirror. The mirror is bright and symbolizes brightness. When the old woman encounters the ancient mirror, dawn breaks, brightness emerges. For a person who has worked on practice and reached this morning light, seeing their own fundamental nature, this is called “at daybreak the old woman encounters an ancient mirror.” “Distinctly facing each other with no other truth” means that the reflection in the mirror clearly appears. Distinctly means crystal clear; facing each other means face-to-face. You and the reflection in the mirror face each other, and the reflection is you, you are the mirror. Besides this reflection, is there any other truth? Apart from this reflection, there is no other reality. Thus, “distinctly facing each other with no other truth.” Just like Lingyun who opened his door and saw a cluster of peach blossoms in full bloom, and instantly had a great realization: “Oh! If not manifested by my own nature, who would manifest this appearance? Without my nature, where could I see these peach blossoms? Conversely, without these peach blossoms as reflections, how could my nature-mirror be revealed?” He turned his awareness inward, recognized clearly that “distinctly facing each other with no other truth” and saw his fundamental nature. Similarly, Dongshan Patriarch awakened upon seeing his reflection in the water when crossing a river. Before that, he had doubts about non-sentient beings preaching Dharma. His teacher explained, but he had not fully understood, still harboring some doubt. One day, while crossing a river, he lowered his head to roll up his trouser legs and saw his own reflection in the water. “Oh—!” he suddenly awakened and composed a verse: “Carefully avoid seeking from others, distant and remote it separates from me; Now I go alone, everywhere encountering it; It now is precisely me, I now am not it; Only by understanding in this way can one accord with thusness.” This verse means: “Carefully avoid seeking from others.” In cultivating the Way, do not seek outwardly from others; you must realize from within yourself. For instance, people who recite Amitābha Buddha’s name and hope that the Amitābha of the Western Pure Land will come pull them—this is seeking from others, which is incorrect. Hence, Master Lianchi said that reciting the Buddha’s name is “crying out to awaken the master within.” Reciting the Buddha’s name awakens our own master, so we are not confused, not sleeping, not clinging to appearances, and remaining clear. All phenomena are reflections in the mind; do not cling to appearances! Our faculty of knowing and feeling—the Buddha-nature—this is Amitābha Buddha! If you seek from others, you look outward. Hoping Amitābha will pull you is mistaken. Amitābha, who arouses great compassion without conditions, receives and saves everyone, but does not pull you; rather he emits light to illuminate and guide you. If you enter that light, that’s fine. Demanding Amitābha come physically pull you is not possible. Hence Yongming Shou said: “When a practitioner’s pure karma matures, and the mind-ground is pure, responding with the Buddha, one sees the Buddha appear before him, leading him to be reborn in the West. Although the Buddha appears, truly there is no coming or going. Like the moon in the sky reflected in a thousand streams—though thousands of waters reflect it simultaneously, the moon does not divide itself. Our mind is like the water; if the mind is impure (turbid), the moon’s reflection cannot appear. Hence, if your mind is topsy-turvy and chaotic, although the Buddha shines his light to guide, it is like a blind man unable to see the sun.” The Buddha is like the moon in the sky; our reciting mind is like water. If the water is pure and clear, the moon’s reflection appears in it; in our minds, the Buddha’s reflections emerges. If the reciting mind is not pure, though the moon (Buddha) shines the same, our mind is muddy water, and the moon’s reflections cannot appear—Amitābha cannot be seen. Therefore, “Carefully avoid seeking from others”! If you look outward, you become distant from your Buddha-nature by countless miles. Buddha-nature is not elsewhere; it shines right in front of you! Who sees the object? Who hears the sound? Who smells fragrance? Who speaks words? Who moves? Isn’t it the Buddha-nature? Why seek from others? “Now I go alone”—wherever and whenever, I do not grasp or reject external things, remaining absolute and solitary, without pairs or oppositions. The absolute true mind is unique and absolute, without anything else, without duality. For example, Emperor Wu of Liang asked Bodhidharma: “What is the highest meaning of the holy truth?” Bodhidharma answered: “Vast emptiness, no holiness.” The Emperor asked again: “Who stands before me?” Bodhidharma answered: “Not known.” Why not known? Because dualistically you know me, I know you. But I am alone—absolute true mind is absolute. Who knows who? Absolute true mind—saying know or not know both turn into dualities. If you can be like this, “everywhere you meet with it,” at all times and places you can manifest this absolute true mind, seeing the true nature everywhere. “It now is precisely me”—this ‘it’ refers to the reflection. The mountains, rivers, earth, sun, moon, stars, all phenomena are my reflections, all are my manifestations. “But I now am not it”—my Dharma-body is signless. Although all appearances are my manifestation, I am not these appearances. That is, although all appearances are none other than me, I am not all appearances, because Dharma-body is signless. Even if you took away all appearances, since they are not me, I am not harmed. Therefore, do not cling to appearances. All appearances are unattainable, not a single dharma can be established. “Only by understanding in this way can one accord with thusness.” Practitioners should understand this, then the true mind can abide constantly and accord with the immovable thusness, unaffected by anything. No matter where or when, we cannot leave our true mind; like a shadow following the form. Therefore, we must not seek outwardly. Reciting the Buddha’s name means reciting your own mind, reciting Amitābha Buddha means awakening your own mind so it does not cling to appearances. “At daybreak the old woman encounters an ancient mirror, distinctly facing each other with no other truth”—that is you! If you leave this reflection and seek elsewhere, you cannot find anything. We have repeatedly pointed out to everyone that this true mind and nature of awareness is ‘I.’ Apart from it, nothing exists. If you think that since you have not attained the five supernatural powers (heavenly eye, heavenly ear, knowledge of past lives, reading others’ minds, miraculous powers), it is not the true mind-nature of awareness, then you are mistaken. Even if you have been directed and recognize this wondrously luminous fundamental essence—your true mind-nature of awareness—due to accumulated habitual tendencies of deluded thoughts and attachments over infinite eons not yet eradicated, how could you immediately manifest supernatural powers? It is like a mirror covered in thick dust, how can it reflect objects? You must wipe it clean until it shines brightly and can reflect clearly. But first you must have the mirror. Without obtaining the mirror, what would you wipe? So first you must be directed to recognize this wondrous luminous fundamental essence. After that, diligently remove habitual tendencies, restore the brightness of our fundamental essence, and then numerous wondrous functions arise and we achieve the great Way, all supernatural powers spontaneously perfected. Therefore, Great Master Guifeng (圭峰禪師) said: “Recognize the frozen pond as entirely water (wholly delusion is precisely truth), borrow the warmth of the sun to melt it; Awaken the ordinary person and that is precisely Buddha (ordinary being is Buddha), rely on the power of the Dharma to cultivate. Once the ice melts, the water flows freely, revealing its cleansing function; once delusions are completely ended, the mind is spaciously clear, responding with displays of penetrating clarity. Actualizing supernatural powers in matters is not accomplished in a day; it arises gradually through cultivation.”

Original Text:

“第二個位置：「偏中正。失曉老婆逢古鏡，分明覿面別無真，休更迷頭猶認影。」——見道位。此是偏位的日用當中現理體了，即在穿衣吃飯當中時時刻刻體會到這是我的佛性在作用，見道了，即見道位。前面講一片漆黑，現在明亮了，失曉即破曉了，天要亮了，日光顯現。老婆他說得很妙，老婆婆何意也？老婆者白髮也，天快亮了，故顯白了。逢古鏡，照鏡也，鏡子是亮光的，比喻有光明。老婆逢古鏡，天破曉了，光明顯現了，用功的人用到這晨光，見到自己的本性了，所以說「失曉老婆逢古鏡」。「分明覿面別無真」，鏡子中影子顯現出來了。分明，清清楚楚，覿面，面對面。你和鏡子裏的影子面對面相見，鏡子裏現的影子就是你，你就是鏡子，除這影子之外，還另有真的嗎？除了這影子之外就再沒有了，所以說「分明覿面別無真」。如靈雲開門見一片盛開的桃花，豁然大悟，噢——！不是我的性顯現這個相，是誰顯現呢？離開我的性哪里能見到這桃花呢？反過來，離開桃花這影子，又哪里能顯現我的性鏡呢？所以，他回光一瞥，識得這分明覿面別無真的，見到本性了！又如洞山祖師也是在過河時看見自己的影子而開悟的。當時他曾問有關無情說法，師父對他講了，雖有醒悟，但並未徹底明白，還是有些懷疑。有一天，他要過河，低下頭來捲褲腳，看見水中有自己的影子顯現，「噢——！」才豁然大悟，並做偈曰：「切忌從他覓，迢迢與我疏；我今獨自往，處處得聞渠；渠今正是我；我今不是渠；應須恁麼會，方得契如如。」這個偈子是什麼意思？「切忌從他覓」，我們修法學道不要向外馳求，不要向別人去求，要自己悟出來才是真實的。比如我們念佛的人念阿彌陀佛，祈求西方極樂世界的阿彌陀佛：來拉我，來拉我。這就是從他覓，那就不對了，所以蓮池大師說念佛是「聲聲喚醒主人公。」念佛是把我們自己的主人公喚醒，不要昏迷，不要睡著，不要著相了，要清醒啊！萬象都是心中的影子，不要著相啊！我們的知覺性，就是佛性，就是阿彌陀佛啊！你從他覓，就是向外取。向外祈求，要阿彌陀佛來拉你，那就錯誤了。阿彌陀佛是興無緣大慈的，無人不接，無人不救的，但不是拉你，而是放光照你，放光接引你，你到那光明中就行了，你想要阿彌陀佛來拉你，那是不行的。所以永明壽禪師說：「行人淨業成熟，心地清淨，與佛相應，方見佛現前，接引生西。佛雖現前，實無來去。如月在天，千江萬水，一時俱現，而月實無分。心猶水也，如心不淨，猶水混濁，而不現影。故心顛倒混亂者，佛雖放光接引，猶生盲不能見日。」佛等於是天上的月亮，我們念佛的心就是水，水若清淨，月亮影子就顯現在水中，你心中就現佛像了；念佛的心不清淨，月亮雖一樣照著你，但是你的心是混濁的污水，那月亮的影子就現不出來了，阿彌陀佛不見了。所以「切忌從他覓」啊！倘若你向外找、向外求，則「迢迢與我疏」了。從心外去找，就與佛性相去十萬八千里了。佛性不在別處，在你面門放光呢！看東西的是誰？聽聲音的是誰？聞到香臭的是誰？說話的是誰？動作的是誰？這不是我的佛性是什麼？你為什麼從他覓？「我今獨自往」，現在我無論何時何地，對外面的東西都不取不捨了，都是「獨自」的，絕對的，都不見有對偶、不見有相對。絕對真心是「獨自」的，絕對的，無一物的，沒有相對的。如梁武帝問：「如何是聖諦第一義？」達摩祖師答：「廓然無聖。」梁武帝又問：「對朕者誰？」祖師答：「不識」。為什麼不識？相對的是你認識我，我認識你；我就一個人——絕對真心。是絕對的，誰認識誰呀？絕對真心，說識與不識，都是兩頭話。若能這樣，那就「處處得逢渠」，就時時處處都能顯現這個絕對的真心，處處時時都能見到真如自性了。「渠今正是我」渠就是影子。山河大地、日月星辰等等，一切事物無不是我的影子，統統都是我的顯現。但「我今不是渠」，我這法身是無相的，雖然影子都是我的顯現，但我不是影子。也就是說，雖然這一切相無不都是我，但我不是一切相，因為法身是無相的。你就是把一切相統統都拿走，因其皆不是我，也於我無損。因此，不要著在相上，一切相皆不可得，一法不立才對。「應須恁麼會，方得契如如。」修道人應該這樣子去領會，真心才能夠常住，才能夠與如如不動相契，而不為任何境物所左右。任何地方都離不開我的真心，如影隨形，所以，我們時時刻刻都不要向外追求。念佛就是念自心，念阿彌陀佛，就是使自心醒悟，不要著相了。「失曉老婆逢古鏡，分明覿面別無真」，這就是你呀！離開它再去找就沒有了，沒有了。因此，我們再三指示諸位，這個真心覺性就是我，離開它，什麼也沒有。你如果認為這個沒有天眼、天耳、宿命、他心、神足等五通的，不是真心覺性，那你就錯誤了。因為你雖經指示而認識這妙明本體——真心覺性，但是，你多生歷劫的妄想執著的習氣多得很，還沒除掉，你怎麼能一下子發通呢？就像一面鏡子上積了很厚的灰塵，如何照物？你必須揩擦，一直到它光亮，就能朗照了。但你首先要得鏡子，若不得鏡子，那你揩什麼、擦什麼？所以，你必先經指示識得妙明本體是什麼後，勤除習氣，恢復我們本體光明，然後起種種妙用，成就大道，一切神通就具足了。所以，圭峰禪師說：「識冰池而全水（全妄而即真），借陽氣以消融，悟凡夫而即佛 （凡夫就是佛），資法力以熏修（悟後方可修），冰消則水流潤，方顯溉滌之功；妄盡則心虛通（把虛妄蕩光，將污垢清除），應現通光之用（朗照萬物，朗照乾坤）。事上神通變化，非一日之功可成，乃漸熏而發現也。」

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English Translation:

[Paragraph starting with “我們學佛修法第一要認識本性…”]

When we learn Buddhism and practice the Dharma, the first crucial step is to recognize our fundamental nature, firmly affirm that the one who can speak and act is precisely our true mind. Let the feet stand firmly without the slightest doubt, and then earnestly protect and nurture it, developing and broadening it until attaining the sacred fruition. The Great Seal (大手印) requires us first to affirm Buddha-nature, then begin practicing. If this cannot be affirmed, we cannot proceed, and our practice cannot yield accomplishment. Therefore, Dōngshān Patriarch said it well: “Distinctly facing each other, there is no other truth.” If you leave this reflection and seek elsewhere, there is nothing to be found. Buddha-nature is precisely our capacity for knowing and feeling—knowing cold and warmth, knowing hunger, fullness, pain, and itchiness. You must protect it at all times.

Original Text:

“我們學佛修法第一要認識本性，肯定這能說、能行的就是我們真心，腳跟立得穩，毫不懷疑，然後好好地保護它，發揚光大，證成聖果。大手印就是要我們首先肯定佛性，然後開始做功夫。這一點如不能肯定，以後就無法下手，功夫就不能成就。所以，洞山祖師說得好：「分明覿面別無真」啊！離開這個影子，再去找就沒有了。佛性就是我們能起知覺的性能，就是知冷暖陰晴，知飽饑痛癢的性能，你要時時保護它。”

English Translation:

[Paragraph starting with “最後一句「休得迷頭猶認影」…”]

The last line, “Do not remain confused in the head, still mistaking shadows,” means that you yourselves should not be confused any longer, and should not pursue shadows. Mistaking the head for a shadow is an example given in the Śūraṅgama Sūtra. The Buddha said that in Śrāvastī City there was a person named Yǎnruòdáduōxì who once took a mirror to examine himself. He saw an adorned theatrical face in the mirror but failed to see his original face, mistaking it for a demon and becoming terrified, running around outside searching for his head. Actually, his head was still on his shoulders, never lost. This analogy urges us not to become deluded by external appearances and thus lose sight of our original face. Still mistaking shadows means that at all times and moments you are recognizing shadows. Yet those shadows are illusory manifestations you created. Why treat the unreal as real? Women cannot let go of their children, worrying about them all day long. Men—young men love their girlfriends, older men love money. Confucius said well: “In youth, when vital energies are not settled, guard against lust.… When old, as vital energies weaken, guard against greed.” These are all forms of greedily recognizing shadows! Do not recognize shadows, let them go. “Do not remain confused in the head, still mistaking shadows” means that amidst the countless illusory appearances—inclined (偏)—you must recognize the true mind—proper (正)—and not be deluded by shadows. This is the second position, “inclined within the proper” (偏中正)—the stage of seeing the path.

Original Text:

“最後一句「休得迷頭猶認影」，意即你們自己不要再迷了，不要去追逐影子了。迷頭認影是《楞嚴經》上佛講的一個例子。佛說在室羅城中一個演若達多戲的人，有一天取鏡自照，只見鏡中映現一個化了裝演戲的面像，不見了自己的本來面目，誤認為妖怪，嚇得他無故亂跑，到外面尋找頭去了。其實頭還在自己肩膀上，並未失去。這就是用比喻來勸告我們不要迷於外相而錯認本來面目。猶認影，你們時時刻刻還是在認影子，其實那影子是你所顯現的幻相，何必去認假作真呢？婦女最放不下兒女，整天掛在心上。男同志呢？年輕的則愛女朋友，年老的則愛鈔票。孔夫子說得好：「少之時，氣血未定，戒之在色……及其老也，氣血既衰，戒之在得。」這些都是貪認影子啊！不要認影子了，要放下來，「休得迷頭猶認影」，就是在萬千假像——偏——中，識取真心——正——不為影子所迷了。這是第二位置是偏中正——見道位。”

English Translation:

[Paragraph starting with “第三個位置：「正中來。無中有路出塵埃…”]

The third position: “From the proper emerges [function]. ‘In nothingness there is a path to exit the dust; as long as you do not offend today’s taboo, it surpasses the severed-tongue genius of bygone dynasties’”—this is the cultivating the path stage (修道位). We previously discussed the seeing the path stage. Proper means the proper position—the principle-body. From within the principle-body one now arises functioning. Through functioning, one refines oneself, removing habitual tendencies until they vanish. This is “from the proper emerges [function].” “In nothingness there is a path to exit the dust.” We say everything is nothing, everything is empty, but this nothingness and emptiness is not annihilationist emptiness, not absolutely nothing. This nothingness/emptiness means you do not cling to any appearances. If at all times you can be empty and not cling to appearances, following this path you can leave the triple realm and escape the wheel of birth and death. Actually, being empty at all times does not mean falling into a relative concept of emptiness; it is not annihilationist emptiness. Do not fear falling into emptiness. The ancients said: “Empty, empty, empty. In emptiness one attains success; after fundamental cultivation, what fear of snow or wind?” If the mind is truly empty and pure, Buddha-nature appears. A bright path appears before us, enabling us to exit the dusty realms of the triple world. We beings revolve endlessly in the desire, form, and formless realms, experiencing infinite suffering in the six paths of rebirth. If we truly stand firm at all times, clearly recognizing our own nature, and protecting it at all times, then the moment a thought arises we immediately awaken and remove it, thus leaving the triple world and the sea of suffering, achieving the great Way. For example, for those who recite the Buddha’s name, when a deluded thought arises, just raise the Buddha’s name “Amitābha Buddha!” to cut off your delusion, cut off your attachment, cut off your affliction. If anger arises, immediately recite “Amitābha Buddha!” and if that’s not enough, recite out loud or even loudly, thus chopping down your affliction. If you do not do this, you run off following states, with delusions soaring without end. How can you attain the Way? Therefore, the first necessity is to recognize your original face, knowing it is signless-yet-all-capable, able to arise wondrous functions. At all times, protect it. Through all favorable and adverse situations, refine yourself to gain liberation—this is most important. Hence it is said, “In nothingness there is a path to exit the dust.”

Original Text:

“第三個位置：「正中來。無中有路出塵埃，但能不觸當今諱，也勝前朝斷舌才」——修道位。前面講見道位。正即正位，正位即理體，從理體當中來起作用，在作用當中磨練自己，把自己習氣消光，即正中來。「無中有路出塵埃」，我們講一切都無，一切都空，但這個無和空不是斷滅空，不是絕對無。這個無者、空者，就是我們不著一切相的理體，你時時能空，時時能不著相，你沿這條路走下去，就能離三界出輪迴了。其實我們時時刻刻地空空空者，不是有無相對的空，不是斷滅空，你們不要怕落空。古人云：「空、空、空，空裏得成功，根本栽培後，那怕雪和風」。心真空淨了，這佛性就顯現了，我們面前就出現光明大路，能夠出三界的塵境。我們眾生都是在欲界、色界、無色界塵埃裏，在六道裏輪迴無有了期啊！我們果真能時時刻刻地立穩腳跟，認清爽了我們的自性，時時保護它，才有念起，即便覺除，就能離三界出苦海，就能成就大道。比如我們念佛的人妄念起時，就把佛號一提：阿彌陀佛，就把你的妄念斬掉，就把你的執著斬掉，就把你的煩惱斬掉。你光火時，即刻念阿彌陀佛；如還不頂用，就出聲念或大聲念阿彌陀佛，這樣就把你的煩惱斬掉。你不這樣做，就跟境界跑了，妄念紛飛不已，你怎麼能成道啊！因此，第一要認清自己的本來面目，識得它是無相之相，是萬能體，能起妙用，時時刻刻保護它，在一切順逆境界中磨練自己，才能得解脫，這是最重要的，所以說「無中有路出塵埃」。”

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English Translation:

[Paragraph starting with “「但能不觸當今諱，也勝前朝斷舌才」…”]

“As long as you do not offend the present taboo, it even surpasses the severed-tongue genius of previous dynasties.” What does taboo (諱) mean? In naming, there are taboos. For example, if the emperor’s name includes the character “正,” then no one else’s name may contain “正,” to avoid violating the taboo. Likewise, if your father’s or grandfather’s name contains “明,” then your own name cannot contain “明” to avoid disrespect. “Not offending the present taboo,” with “the present” referring to the emperor, is used here as a metaphor for our Buddha-nature. It means never offending it at any time. For example, take my fist—if I call it a “fist,” I have offended it; if I do not call it a fist, I contradict it. Both acknowledging and denying would be wrong. Thus, “not offending the present taboo” means that even after recognizing your Buddha-nature through practice, you cannot constantly think: “This is my Buddha-nature.” Clinging to Buddha-nature is also not allowed. Even if your practice reaches a point where even awareness ( 覺 ) no longer exists, you should not dwell on that either. Hence it is said: “Having awareness (觉） and illumination （照）is still birth and death, not attaining liberation; dwelling in a holy state is also contrived, not ultimate.” Ordinary people are without awareness and illumination, muddled as if in a dream. Laozi once said: “The common people are so clear and clever, only I am dull and confused.” Worldly people strive for cleverness, fame, and profit, whereas Laozi’s “dull and confused” refers to when one’s practice reaches the ultimate, great wisdom appearing as foolish, with not the slightest attachment. Thus in practice, you must both recognize the fundamental nature and also not abide in it, thinking you have attained something. This is “not offending the present taboo.”

The Yuanjue Jing (Perfect Enlightenment Sutra) says: “At all times, do not give rise to deluded thoughts; yet do not extinguish deluded thoughts either. Do not add understanding to deluded thought realms, and do not establish true reality in no-knowing.” Only when practice reaches this point is it ultimate. Therefore, in the end, even Buddha cannot be attained. Not being able to attain Buddha does not mean you cannot become Buddha, but that you are just then truly becoming Buddha. Because “Buddha” is also just a provisional name, with not a single thread obtainable. If you think there is a Buddha to be attained, you have not truly become a Buddha. As mentioned in a previous case about Dongshan’s teacher: If I could hear the non-sentient preaching Dharma, I would be equal to all the saints. Being equal to the saints means in my mind there is a Buddha. If there is a Buddha, that’s not the true Buddha. Thus, even having equal insight with Buddha is a Buddha-land obstruction. Hence you must have no Buddha-concept either, all must be pure and clear, then you have true purity. Thus “as long as you do not offend the present taboo, it surpasses the severed-tongue genius of previous dynasties.”

There is a story about someone of old whose name is forgotten but who was immensely wise. The emperor and treacherous ministers cut off his tongue. Using the blood from his severed tongue, he wrote characters to express himself. Our attainment of the Way far surpasses such a genius. The severed-tongue genius merely possessed worldly cleverness, which is small wisdom; prajñā is great wisdom. This describes practicing the Dharma at the third position (the stage of cultivation).

Original Text:

「但能不觸當今諱，也勝前朝斷舌才。」這句講得更好。什麼叫諱？人起名字有避諱，比如皇帝的名字有個「正」，那麼你們的名字就不能用這個「正」字，要避諱的，不能跟皇帝的名字一樣。另如你們的父親，你們爺爺名字當中有「明」，那你的名字就不能用「明」，要避諱一下，不好和長輩同名。「不觸當今」，當今就是皇帝也，這是比仿我們的佛性，意即時時地不觸犯它。比如我的拳頭，說是拳頭就觸犯它，它是拳頭，你不稱它為拳頭，就違背它。觸犯它不對，違背它也不對。所謂不能觸犯，就是說真的用功夫，用到識得自己的佛性了，也不能時時念叨：這是我的佛性。住在佛性上，也是不行的。即使功夫做到覺也沒有了，也不要住在上面。是故曰：有覺有照，還是生死，不得解脫；住於聖境，亦是有為，不得究竟。凡夫固是無覺無照，整日昏昏噩噩，如做夢相似。老子曾說過：「世人察察，唯我昏昏。」世上人都是昏昏沈沈的，怎麼說察察呢？所謂察察者，是耍聰明圖名利；而老子所謂昏昏者，是功夫用到究竟處，大智若愚，絲毫無住了。所以做功夫，既要認識本性，又不要住在上面，以為有所得，即「不觸當今」也。《圓覺經》云：「居一切時，不起妄念，於諸妄心，亦不息滅，住妄想境，不加了之，於無了知，不辨真實。」功夫至此，方為究竟。是故到最後，連佛也不可得。不可得，不是不成佛，而是正成佛。因佛亦假名，無一絲可得。你假若有個佛可成，就是還沒有成佛。正如前面公案講的洞山禪師的師父所說：我若聞無情說法，我就齊於諸聖了。與諸聖一齊，就是我心中有個佛了，有個佛就不是真佛了。所以，見與佛齊，亦有佛地障。因此，要你連佛的知見也沒有，都光淨了，才是真淨，故云「但能不觸當今諱，也勝前朝斷舌才」。這裏有一個典故，從前有個人，忘記他的名字了，其人智慧大的不得了，皇帝、奸臣把他的舌頭割斷，他就用割斷舌的血，寫出字來。我們成道比斷舌的大才還要勝過多多。斷舌才不過是個世智辯聰，是小智慧，般若是大智慧。這是講做功夫——第三個位置。

English Translation:

[Paragraph starting with “第四個位置：「兼中至。兩刃交鋒不須避…”]

The fourth position: “From the combined emerges perfection (兼中至). ‘When two blades clash, there is no need to dodge; a skillful adept is like a lotus blooming in the fire, naturally possessing an aspiration that reaches the sky.’” Someone said that originally it was not called “兼中至” but “偏中至,” suspecting a textual error. I believe that interpretation is correct. “兼中至” implies merging proper and inclined together, while the third position (正中來) describes arising function from principle. The fourth position should then continue by discussing how, while engaged in daily affairs in the inclined position, one can achieve unobstructed principle and phenomena. Therefore, “偏中至” is correct. “偏中至” means that throughout the entire day’s activities in the inclined position, you do not depart from the proper position. Achieving principle and phenomena unobstructed, you fear no adverse states or afflictions, and wondrous function arises—this is still the cultivation stage (修道位).

“When two blades clash, there is no need to dodge” means that when fighting in war, swords and spears flying, do not fear or try to evade. This is analogous to facing all adverse conditions without fear or worry. If you have a rebellious child at home, do not become afflicted. Understand that all is unattainable, unattainable. Let him be rebellious; at worst, you lose some money. Just pay it; after all, you owed him a karmic debt. Paying a debt is proper and causes no worry. When adversity arrives, can you avoid it? You cannot, so “no need to dodge.” Speaking of avoidance, there is a Chan story: A disciple asked Master Dongshan, “When cold and heat come, how to avoid them?” Dongshan replied, “Go to a place with no cold and no heat.” The disciple asked, “What is that place without cold and heat?” Dongshan replied, “When cold, let it be so cold that it kills you. When hot, let it be so hot that it kills you.” This means do not generate concepts of warm or cold. If you think warm or cold, you produce discrimination and affliction. In adversity, what to do? A poem says: “Blow upon the cauldron’s soup and furnace coals to extinguish them, shout at the sword-trees and knife-mountains to collapse them.” Cauldron-soup and furnace coals, sword-trees and knife-mountains—my mind is not afraid; one breath blows them out, one shout destroys them. Adversity may come, but if my mind does not move, they extinguish themselves. It is not about how to escape adversity or remove affliction, but rather about letting go in your mind. If a person wants to kill me, let him kill; I remain unmoved. When adversity arrives, I do not avoid—this is “when two blades clash, no need to dodge.” My heart unmoved, fearless—“blow to extinguish, shout to collapse.”

“偏中至” concerns the cultivation stage. Cultivation means we constantly train ourselves amid adversity, remaining unshaken and unafraid, enduring tests and refinements to truly realize the wondrous fruit of the path. Thus, “a skillful adept is like a lotus blooming in the fire, naturally possessing an aspiration that reaches the sky.” A truly skillful adept is one whose practice is established, not like a lotus in a pond but like a lotus growing in fire. Hence, Great Master Dahui Zonggao said that lay practitioners surpass monastics twentyfold in strength.

Original Text:

“第四個位置：「兼中至。兩刃交鋒不須避，好手猶如火裏蓮，宛然自有沖天志。」有人說本來不叫兼中至，洞山良價禪師說兼中至，恐怕是印錯了，應該是偏中至。我認為這種講法是對的。兼中至是正偏合體，即兼併之意；而第三位正中來，是表從正位的理體當中，來起作用；第四位應該是接著講，在偏位上的日用事情當中能作到理事無礙了；所以偏中至是正確的。偏中至，即一天到晚在作事情當中，不離正位，能作到理事無礙，不怕一切逆境煩惱，起妙用，這也是修道位。

「兩刃交鋒不須避」，打仗時刀來槍往，不要害怕，不須躲避。譬喻在一切逆境當中，不害怕、不煩惱。如你自己家中有忤逆之子，你也不要煩惱。噢！這一切都不可得、不可得，忤逆就忤逆，你只不過是多花些錢罷了，你去花好了，因為我欠你的債，欠債還錢，理所當然，無所謂、不煩惱。「兩刃交鋒不須避」，逆境來時，你能躲避得了嗎？躲避不了的，所以「不須避」。講到躲避，想起了一個公案，有一位徒弟問洞山禪師道：「寒暑到來時，如何回避？」洞山禪師說：「向無寒無暑處去。」徒弟又問：「如何是無寒暑處？」洞山說：「寒時寒死闍黎，熱時熱死闍黎。」此話怎講？即暖時不作暖想，冷時不作冷想；若作冷暖想，即起分別心，煩惱現前也。逆境當前怎麼辦？有兩句詩說得好：「鑊湯爐碳吹教息，劍樹刀山喝令摧」。鑊湯爐碳，劍樹刀山，我心不怕，我一吹就把它息掉，我一聲大喝即將它摧毀。逆境儘管來，我的心不動，就息掉了。注意了，不是逆境來了，我想怎麼躲過去，也不是如何把煩惱取消了；而是我們心要放下來，一切都無所謂，一切都不可得，無所畏懼，你要殺我，就來殺好了，「將頭迎白刃，猶如斬春風」，我心不動。逆境儘管來，我不躲避，即「兩刃交鋒不須避」；我心不動搖、不畏懼，即「吹教息、喝令摧」是也！。

兼中至是講修道位。修道是說我們時時在逆境叢中鍛煉自己，不驚不怖，經得起考驗，才能從真正修持中證得妙果。是故「好手猶如火裏蓮，宛然自有沖天志。」真正的好手就是功夫作得上去的人，不是池塘中開的蓮花，而是火裏開的蓮花。所以，大慧宗杲禪師說在家居士比出家人力量大二十倍。”

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Below is the continuation of the translation from where we left off, adhering to all instructions. The user clarified the meaning of 覺 in a previous section, but requested not to retranslate that part. I will continue with the next paragraphs without redoing the previously translated sections.

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English Translation:

[Paragraph starting with “大慧宗杲禪師是一位了不起的禪宗大祖師…”]

Great Master Dahui Zonggao was a remarkable great patriarch of the Chan school. He said: “Take Yang Wengong, Li Wenhe, and Zhang Wujin, these three great laymen who thoroughly penetrated [the truth]; their strength surpasses my monastic disciples twentyfold.” These three were lay practitioners of his time who had attained realization. Why did Dahui Chan Master say this? Because our habitual tendencies are heavy. We not only have discriminating self-grasping and dharma-grasping, we also have innate self-grasping and dharma-grasping. Even if one suddenly opens up one’s original nature and directly realizes the Buddha-nature, innate two-fold attachments remain unbroken. The Treatise on the Consciousness-only (法相意識頌三) says: “At the initial generation of the joyful ground (the first bodhisattva stage), innate [ignorance] still appears, entangled in slumber.” Even after awakening, without undergoing a period of arduous refining and practicing in actual circumstances to eradicate innate two-fold attachments, it is not easy to reach the ultimate stage. Monastics carry “one bottle and one bowl,” handling daily situations according to conditions, without many family and worldly entanglements that create obstacles to the path. They can single-mindedly investigate this matter. Laypeople, however, “with eyes open and shut, are never apart from obstacle-making conditions.” Monastics “assault from outside,” while laypeople “break out from inside.” What are inside and outside here? They refer to “worldly dust-labors”—the secular world of difficulties is like a great blazing fire, conditions that obstruct the path. Monastics stay in a pure place, not dragged down by family and relatives, akin to standing outside the great fire, like a white lotus in a pond. Lay practitioners dwell in the midst of worldly dust-labors, as if inside the great fire. If they can achieve the Way there, they are like a red lotus blooming in fire. Dahui Chan Master said: “Those who attack from outside are weaker; those who break out from inside are stronger.” Throughout history, all sages who attained the path went through countless hardships, enduring extreme difficulties and training, before achieving the path. If you fear hardship and exhaustion, unable to withstand the tests of adversity, you cannot achieve the path. Our original teacher, Shakyamuni Buddha, also endured countless hardships, undergoing all sorts of difficult trials. Finally, he sat beneath the bodhi tree and made a great vow: “If I do not realize the great Way, I shall not rise from this seat!” On the eighth day of the twelfth lunar month, upon seeing the morning star, he attained the great Way. In a previous life, even when King Kali (歌利王) dismembered his body, he remained unmoved—what a sublime determination! The Buddha gave us a model: cultivating the Way requires extraordinary patience under hardship to succeed. Indeed, to temper body and mind with an environment of adversity, one need not deliberately seek suffering. We are always in various adverse conditions anyway. As a proverb says, “In life, things seldom go as desired eight or nine times out of ten.” Reality constantly presents situations contrary to our wishes. The world now has many disasters; people struggle with conflicts and disputes. Add the karmic obstacles of all beings, every household facing troubles. Some do not even know suffering—this is what is called “suffering upon suffering”! Now, fortunately, we know to cultivate the Way, so we must stand firm, unaffected by these dreamlike dust-reflections, unafraid of hardship, forging ahead. If we do not attain the Way, we do not give up. Thus, “a skillful adept is like a lotus blooming in the fire!”

Original Text:

“大慧宗杲禪師是一位了不起的禪宗大祖師，他說：「如楊文公、李文和、張無盡三大老，打得透，其力勝我出家兒二十倍。」這三個人都是當時悟道的在家居士。大慧禪師為什麼這樣講呢？因為我們習氣重，既有分別我執與分別法執，更有俱生我、法二執，縱然一旦打開本來、親證佛性，還有俱生二執未脫。法相意識頌三云：發起初心歡喜地，俱生猶自現纏眠。悟後不經一番艱苦鍛煉，不在事境上將俱生二執磨盡，是不能輕易到達究竟地的。出家人是一瓶一缽，日用應緣處，無許多障道底冤家。一心一意體究此事。而在家人開眼合眼處，無非障道底冤魂。出家人在外打入，在家人在內打出。這裏的內、外是指什麼？在什麼內、在什麼外呀？這是指「世俗塵勞」，世俗塵勞如「大火聚」，是障道底因緣。出家人處於不受家庭、親屬拖累的清淨之地，好比在大火的外面，就像池塘裏的白蓮花；在家人處於世俗塵勞裏，好比在大火的裏面，若能成道，就像火裏紅蓮一樣。大慧禪師說：「在外打入者，其力弱；在內打出者，其力強。」古來所有成道的聖賢，都是歷盡艱辛，吃大苦耐大勞，經受了種種磨練，才成道的。如果怕苦怕累，經不起逆境的磨練、考驗，就不能成道了。我們的本師釋迦牟尼佛，也是歷盡艱辛，受盡種種磨練，最後坐在菩提樹下發大誓願：若不證大道決不起座！方於臘月初八夜睹明星而證大道。釋迦佛的前生，縱然被歌利王割截身體也不動心，這是多麼偉大的道心啊！他老人家是給我們做個榜樣：修道須有這種艱苦卓絕的耐心，方能成就。講到磨練身心的環境，其實用不著刻意尋求自苦，我們現在就常處於種種的逆境當中。諺云：「不如意事常八九！」現實生活中時時都有與自己意願相違的逆境。現在世界上災難很多，人我競起，是非紛呈，加以眾生各各的業障，家家都有煩惱的事。有一些人，還不知道苦，這就是「苦苦」啊！現在所幸我們知道修道了，須腳跟站穩，不為這些夢塵影事所動，不怕吃苦，勇往直前。不成道誓不罷休。所以「好手猶如火裏蓮」！”

English Translation:

[Paragraph starting with “「宛然自有沖天志」大丈夫具有沖天大志…”]

“Naturally possessing an aspiration that reaches the sky” means that a great man has lofty ambition, not fearing difficulties and hardships, never bowing to setbacks or failure. Cultivating the Way requires a heroic spirit—able to practice great generosity, not bound by trivialities. When adversity comes, we are not afraid; when favorable conditions come, we do not become delighted. We act according to our own principles, forging ahead bravely. Without such a heroic spirit, it is difficult to succeed in cultivation. The reason Shakyamuni Buddha taught the Pure Land School is that he feared we might be timid or faint-hearted, daunted by the long journey and not daring to cultivate. Thus he proclaimed a good resting place: the Western Pure Land, where at the end of our lives, Amitābha Buddha will guide us to rebirth. Go there with confidence, do not fear! Thus, the Buddhadharma is best; it has all methods—some for the timid, some for the bold. Actually, the Chan school is not dangerous. You only need to make a great vow: “I must become a Buddha and liberate beings. I shall not rest until successful!” With this great vow, you will never lose human form. If you must return to this world again, upon hearing once, you may awaken a thousand times. Frankly, if you fear hardship, it is hard to become Buddha, for your habitual tendencies cannot be polished away. Do not assume you can simply enjoy comfort in the Western Pure Land without practicing to attain the Way. How could it be so easy? The sutras say that in the Western Pure Land, the water, birds, and wind all proclaim “Dharma sounds,” teaching what Dharma? They teach “suffering, emptiness, impermanence, and no-self.” This is to warn us not to cling to that beautiful world, enjoying comfort without working hard. That world is also illusory and empty. Clinging leads to suffering. All appearances are impermanent, unattainable, and not worthy of attachment. We must continually let go, let go. The sutras also mention “飯食經行” [“fànshí jīngxíng”]. Some misunderstand this as if, after eating in the Western Pure Land, you leisurely stroll around. This is gravely mistaken! “飯食” should be read as “反飼” [‘to feed back’]. After spiritually feeding oneself with Dharma food, one must “經行” throughout the ten directions, feeding Dharma food to beings, i.e., widely liberating them. Through liberating beings, you temper your own habitual tendencies and accumulate merit, thereby attaining the Way. Otherwise, you cannot become a Buddha. To become a Buddha, you must hone your habitual tendencies and accumulate merit by liberating beings. Why? Because every being has different habitual tendencies. To help them, you must set aside self and follow others. To harmonize with them, you must first eradicate your own habitual tendencies. Only then can you constantly accord with others. Thus, among the ten great vows of Bodhisattva Samantabhadra is “constantly accord with beings.” This is not easy! To truly do it, you must eliminate your habitual tendencies. Only then can you break the “dust and sand-like ignorance,” broaden your mind, and spontaneously gain vast miraculous powers. Hence cultivating the Way requires heroic spirit—“naturally possessing an aspiration that reaches the sky.” Up to this point, we are still discussing cultivation in the realm of phenomena. We must endure arduous training to reach the state where principle and phenomena are unobstructed.

Original Text:

「宛然自有沖天志」大丈夫具有沖天大志，不怕艱難困苦，不向挫折、失敗低頭。修道就要有大丈夫氣概，能行大施，不拘小節，逆境來了不怕，順境來了不喜，我行我素，勇往直前，沒有大丈夫氣概，那就難修成了。釋迦佛之所以要說淨土宗，就是怕我們膽小、怯弱，畏懼路途遙遠，不敢修行，故說一個歇腳的好去處：西方有一個極樂世界，臨命終時，阿彌陀佛會接引你們去往生，放心去好了，不要怕！所以說佛法最好，樣樣具備，膽小有膽小的法，膽大有膽大的法。實際上禪宗並不危險，你只要發大願：我一定要成佛，救度眾生，不成功誓不罷休！有這個大誓願維持，你人身永遠不失，再出頭來，一聞千悟。老實說來，怕吃苦不容易成佛，因為你的習氣磨練不了。你不要以為在西方極樂世界不用修行，舒舒服服地享受享受，就成道了。哪有這麼容易！經上說，西方極樂世界的水、鳥、風聲，皆是「法音宣流」，宣說什麼法音啊？「演說苦、空、無常、無我之音」。就是叫我們不要執著這個美好的世界，享樂而不用功。這個世界也是空幻的，執著就是苦。一切相都是無常的，無可執取，無可留戀，須放下放下再放下。經又說要「飯食經行」，有人誤以為在西方極樂世界，吃飽飯，沒事了，走走玩玩。其實大錯！「飯食」應讀作「反飼」，指修道吃飽了法食，就應「經行」十方，反過來給眾生吃法食，即廣度眾生也。通過度眾生，磨練自己的習氣，這樣才能成道啊！不然的話，也不能成道。我們要成道，就須在度眾生的份上，磨練習氣，積累福德，才能圓成佛果。為什麼？因為眾生的習氣各各不同，你要度他，就須捨己從人；要隨順他，就要自己先將習氣消掉，這樣才能恒順他人。所以，普賢菩薩十大願王中就有「恒順眾生」這一條。這是不容易做到的啊！要真做到，把自己的習氣消盡了，才能斷「塵沙惑」，心量才能廣闊，廣大神通妙用不求而自得。所以修道要有大丈夫氣概——「宛然自有沖天志」，以上是講在事境上的鍛煉，仍是修道位。我們要艱苦磨練，以達到「理事無礙」的境界。

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English Translation:

[Paragraph starting with “最後一個位置「兼中到」，正位和偏位靠攏了…”]

The last position is “兼中到” (arriving at the combined), where the proper position and the inclined position draw close to each other, merging into one. In Dongshan Patriarch’s “Five Ranks of Lord and Minister,” the lord represents the proper position, and the minister represents the inclined position. When lord and minister unite, it is called “兼中到.” There is also a verse: “兼中到, not falling into existence or nonexistence, who dares to harmonize? Everyone wishes to escape the common flow, but in the end, return to sitting amidst charcoal.”

“Not falling into existence or nonexistence, who dares to harmonize?” What does this mean? We have said before: our Buddha-nature cannot be categorized as existence or nonexistence; both are incorrect. Ordinary beings love to cling: say it exists, and they cling to existence; say it does not, and they cling to nonexistence, taking it as the principle. In reality, Buddha-nature is neither existence nor nonexistence, nor non-nonexistence, nor non-nonexistence—none are attainable. Buddha-nature is originally like that! If you say it exists, no form can be obtained. If you say it doesn’t exist, it can manifest wondrous functioning. Is this not neither existence nor nonexistence? The same applies to all phenomena. Take, for example, a teacup: it has no inherent self-nature. The cup itself doesn’t inherently exist; it is shaped from clay and fired in a kiln. If you say it doesn’t exist, yet its shape clearly appears and can be used for drinking tea—isn’t this also neither existence nor nonexistence? The Buddha-nature’s fundamental essence is neither existence nor nonexistence, and so are all phenomena in the world. “Not falling into existence or nonexistence, who dares to harmonize?” In poetry composition, one person sings a line, another person harmonizes (answers) it. Who dares to respond here? At this final position, words fail. If you say it exists, that’s wrong; if you say it doesn’t exist, that’s also wrong. You must remain speechless and silent. In the Nirvāṇa Assembly, Shakyamuni Buddha said: “If one says I enter Nirvāṇa, he is not my disciple; if one says I do not enter Nirvāṇa, he is also not my disciple.” Everyone, does the Buddha enter Nirvāṇa or not? How do you count as a disciple of the Buddha? If someone from the audience interjects: “Neither existence nor nonexistence,” that still isn’t correct, because that would be falling into the concept of ‘neither existence nor nonexistence.’ How should we explain it then? Leaving existence, nonexistence, neither existence nor nonexistence, nor non-nonexistence—how to say it? “Mirages shimmer with marvelous colors; after rain, the rainbow is especially splendid.”

“Everyone wishes to escape the common flow.” Common flow means ordinary beings. Ordinary beings revolve in the sea of birth and death within the six paths, and everyone wants to leap out of this. We who have come here today, each wants to become a Buddha and escape the sea of birth and death.

“Folded together, returning to sit amid charcoal.” ‘Folded together’ means ultimately, in the end. Returning to sit amid charcoal means returning to where you originally were. Before practicing, due to afflictions and attachments, one’s fundamental nature was obscured. After practice, gradually restoring brightness, why in the end return to the pitch-black charcoal? Is there a mistake in these words? No, no mistake! Esoteric Buddhism describes it similarly: when cultivation is perfected, it is like the thirtieth night of the twelfth lunar month. On the last day of the lunar year, can you see the moon at night? There’s a humorous saying: “If there is a moon on the thirtieth of the twelfth month, I’ll repay the debt.” But there’s no moon on that night, so he never repays. Why does completing cultivation end up like the thirtieth of the twelfth month’s moon, pitch black without moonlight? Because even if your practice reaches the point where great light and immense spiritual powers arise, that is not yet the ultimate stage. You must converge everything into your own mind, not a single dharma can be established, not a single thread clings, not a single speck of dust defiles you. Only at that time is it complete. Hence we use complete darkness to symbolize it. Furthermore, once truly perfected, there is no birth and death to end, since Buddha-nature originally has no birth and death. The six paths are the Thus-Come-One’s ocean of silent extinguishment. Therefore, you come and go freely, liberating beings as conditions arise. After passing the final barrier, the six paths of rebirth are identical to ending birth and death; ending birth and death is identical to the six paths. Birth and death and Nirvāṇa are both unattainable. “Folded together, returning to sit amid charcoal” means that the end is the same as the beginning. Truly returning home is like never having practiced. Buddha-nature is a great perfect circle, without beginning or end. But do not misunderstand that after becoming a Buddha you return to being a deluded sentient being. In the Buddha’s state, afflictions are unattainable, Bodhi is unattainable, sentient beings are unattainable, and even Buddha is unattainable—nothing to take, nothing to abandon. Sentient beings generate thoughts in response to conditions, holding deluded attachments. How could that be the same?

“兼中到” (arriving at the combined) refers to the stage of realizing the path (證道位). But just having the realization stage without first having the seeing stage—what would you realize? You must first have the seeing-the-path stage. Without the seeing-the-path stage, entering the realization stage is impossible. Thus the Ganges Great Seal, from the start, speaks of seeing the path, showing how important the seeing-the-path stage is. Today two lay practitioners asked me about these “Five Ranks of Lord and Minister,” so I have used their content and sequence to compare with the Ganges Great Seal. The Five Ranks are arranged as: In the proper there’s inclined (正中偏), in the inclined there’s proper (偏中正), from the proper comes (正中來), from the inclined comes (兼中至), and arriving at combined (兼中到). The first two are seeing the path stages, the middle two are cultivating the path stages, and the last one is the realizing the path stage. Just like the Great Seal teaches: first see the path (i.e., recognize the nature, “seeing the principle”), which is very important.

Original Text:

“最後一個位置「兼中到」，正位和偏位靠攏了，兼併在一起了。洞山祖師的「五位君臣頌」，君喻正位，臣喻偏位。君臣合併了，故云「兼中到」，也有幾句詩：「兼中到，不落有無誰敢和？人人盡欲出常流，折合還歸碳裏坐。」

「不落有無誰敢和」是什麼意思？我們曾講過：我們的佛性，你說有也不對，說無也不對；我們凡夫就是愛執著，說有著在有上，說無著在無上，都當作道理領會了。實際上，佛性是既非有，也非無，非非有，非非無，都不可得，佛性本來如此嘛！你說有麼，它無相可得；你說無麼，它能起妙用。這不是非有非無嗎？佛性如此，事相也如此。舉個例子：比如茶杯，它無自體，杯子本身是沒有的，它是用土捏成形，然後放入窯裏燒出來的；你說它沒有麼，形象宛然，可用來飲水喝茶。這不是非有非無嗎？佛性本體是非有非無的，世間一切事相也是非有非無的。「不落有無誰敢和」，吟詩作曲時，我唱一句，你和一句，此唱彼和就叫唱合。誰敢和？到了最後這個位置就難以開口措詞了，說有不對，說無也不對，只好無說無聞了。釋迦世尊在涅槃會上說：「若謂吾滅度，非吾弟子；若謂吾不滅度，亦非吾弟子。」諸位，你們說佛有沒有滅度啊？怎麼樣才能算是佛弟子？「非有非無」（聽眾有人插話）。不對，你說非有非無也不對，還是落在「非有非無」的概念上。那怎樣講呢？離開有、無、非有、非無、非非有、非非無，作麼生道？「海市蜃樓多奇彩，雨後霓虹分外嬌。」

「人人盡欲出常流」，常流，意指凡夫，因為凡夫都是在六道輪迴的生死苦海裏流轉。出常流，就是了生脫死，跳出六道輪迴的生死苦海。我們今天到這裏來的，個個都想成佛，都想跳出生死苦海。

「折合還歸碳裏坐」，折合，就是到頭來。還歸碳裏坐，就是還歸到你原來所處的地方。我們未修法前，因煩惱、執著，遮蔽了本性光明，經過修法，慢慢恢復了光明，怎麼最後還回到黑黑的碳裏坐呢？這句話是不是說錯了呢？沒有錯！密宗修到最後，就是這樣講，它說，功夫做到家，就像臘月三十之月。陰曆十二月的最後一日，這天晚上還能看得到月亮嗎？民間有一句賴帳的俏皮話：「臘月三十有月亮時還錢。」臘月三十有月亮嗎？沒有！沒有，就不還錢。為什麼修道修到最後，竟如臘月三十之月呢？因為功夫做到光明大放、神通大發，還不是究竟位。必須做到一切攝歸自心，一法不存，一絲不掛，一塵不染，才是了手時，故以滿黑位以表之。再說，修行到家無有生死可了，以佛性本無生死，六道皆如來寂滅之海，是故來去自由，隨緣度生。故過了末後牢關，六道輪迴就是了生死，了生死就是六道輪迴，生死、涅槃皆不可得。「折合還歸碳裏坐」，末等於初，真正到了家，就像無修行一樣。佛性是一個大圓相，無始無終。但你不要誤解為修成佛還返回來做煩惱眾生。佛的境界是：煩惱不可得，菩提不可得，眾生不可得，佛也不可得，無可取，無可捨。眾生是對境生心，妄執妄取。這怎麼能相同？

這「兼中到」是講證道位。但是，光有證道位，沒有見道位，證個什麼呀？必須先有見道位。離開見道位，想入證道位是不可能的。所以恒河大手印一開始就講見道位，說明見道位很重要。今天有兩位居士問我這「五位君臣」的問題，所以拿「五位君臣」的內容、次序，來和恒河大手印對照。五位君臣的排列次序是：正中偏、偏中正、正中來、兼中至、兼中到，前兩個是見道位，中間兩個是修道位，最後一個是證道位。和大手印所說一樣，先要見道（就是明心見性，即「見宗」），這是很重要的。”

English Translation:

[Paragraph starting with “由於很多人對「有情無情同圓種智」…”]

Because many people still do not clearly understand “the same perfect wisdom encompasses both the sentient and insentient,” we have explained again. Who knew that once we started, words flowed like a torrent, yet we still have not departed from the “seeing the principle” (見宗) aspect of the Great Seal. As it is said, “Myriad transformations do not depart from the fundamental principle.”

Original Text:

“由於很多人對「有情無情同圓種智」還不怎麼理解，我們因此再作解釋。誰知一泄千里，講了這麼多，但仍未離大手印之「見宗」，所謂「萬變不離其宗」是也。”

[End of the provided text]

Footnotes/Annotations (if any):

None additional.