Awakening to Reality: Ganges Mahāmudrā By Elder Yuan Yin (Lecture Two)

Ganges Mahāmudrā By Elder Yuan Yin (Lecture Two)

Soh

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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.

Title:

Ganges Mahāmudrā

(Second Lecture)

Author: Elder Yuan Yin

Second Lecture

English Translation:

Speaking of the Dharma of the mind-ground, I am reminded of the story involving Huanglong and Lü Chunyang. Lü Chunyang was a practitioner of Daoism, which emphasizes refining essence, qi, and spirit, collecting the Great Medicine to forge the Great Elixir—the so-called Golden Elixir—transforming into an infant, becoming the indestructible Yang Spirit. When he visited Patriarch Huanglong, he had already completed his alchemical process and could project his Yang Spirit out of his body. In Daoist practice, after the Golden Elixir is formed, one can roam freely, visiting great masters in famous mountains.

One day, as he passed by Mount Huanglong, he saw purple clouds forming a canopy over the mountain, recognizing that an extraordinary person resided there. He went to pay his respects and happened to encounter Chan Master Huanglong ascending the hall to give a Dharma talk. He mingled with the crowd to listen to what Huanglong would say. Knowing that Lü Gong was present and wishing to entice him into the Way, Huanglong sternly said, "Today, I will not expound the Dharma; there is a thief among the assembly!"

Upon hearing this, Lü Chunyang boldly stepped forward and asked Huanglong Chan Master, "Within a single grain of millet hides the universe; in a half-liter pot, one cooks mountains and rivers. What does this mean?" Huanglong pointed at him and said, "You corpse-guarding ghost!" Lü Chunyang replied, "But I have in my pouch the elixir of immortality." Huanglong said, "Even after passing through eighty thousand kalpas, you will ultimately fall into emptiness." Lü Chunyang was greatly astonished upon hearing this and sent his flying sword to attack Huanglong. Huanglong waved his whisk, and the flying sword fell to the ground. The sword represents vision; when the sword falls to the ground, it signifies that his vision was defeated. Lü Chunyang immediately knelt and requested instruction.

Huanglong said, "I won't ask you about cooking mountains and rivers in a half-liter pot, but tell me, how does a single grain of millet hide the universe?" At these words, Lü Chunyang had a great awakening. What did he realize? He realized the signless mind. This signless mind is the fundamental basis for becoming a Buddha and realizing the Great Way. This great, formless, and signless energy that can manifest the Yang Spirit is the eternally indestructible, innate Buddha.

In learning Buddhism and cultivating the Way, one must not cling to forms and appearances. Forms are reflections of the true mind and will ultimately decay. Therefore, after Lü Chunyang's sudden awakening, he said:

"Abandoning my gourd and smashing my lute,

From now on, I no longer refine the golden elixir in water.

Since my encounter with Huanglong,

I realize my previous efforts were misdirected."

"Water" refers to mercury, which is used in alchemical practices. Daoist alchemy emphasizes extracting Kan (water) to fill Li (fire); water represents Yin named Kan, extracting its metal represents Yang named Li. By taking Kan to fill Li, Yin and Yang harmonize to forge the Golden Elixir of the Yang Spirit. "From now on, I no longer refine the golden elixir in water" means that he now stops practicing these methods because Master Chunyang recognized the innate Buddha of the signless mind. It is originally so, naturally so, not achieved through fabrication or cultivation. It is only because sentient beings are deluded by external conditions and do not recognize it. Now that he understands, he no longer clings to external conditions.

Original Text:

说到心地法门，我想起黄龙与吕纯阳的公案来。吕纯阳是修道教的，道教讲究炼精气神，采大药炼成大丹，即所谓金丹，化成婴儿，为金刚不坏的阳神。他参黄龙祖师时，已是炼丹成就阳神出窍了。在道教金丹炼成就后，即可以云游四方，参访各大名山的善知识。一天他经过黄龙山，见山上有紫云结盖，知有异人，便去拜访。恰好遇上黄龙禅师升堂说法，他便混在人群中听听黄龙禅师说些什么。黄龙知是吕公，想诱他入道，就厉声说：“今天不说法，座旁有盗法者！”于是，吕纯阳毅然出来，问黄龙禅师道：“一粒粟中藏世界，半升铛内煮山川。且道此意如何？”黄龙指着他说：“这守尸鬼！”吕纯阳说：“争奈囊中有长生不死之药。”黄龙说：“饶经八万劫，终是落空亡。”吕纯阳听了大惊，于是，飞剑取黄龙，黄龙以拂尘一撺，飞剑落地，剑者见也，剑落地即见负也，吕纯阳当下跪拜，请求指示。黄龙说：“半升铛内煮山川即不问，如何是一粒粟中藏世界？”吕纯阳于言下大悟。悟个什么？悟出了无相之心。这无相之心，才是成佛的根本、证成大道的根本。这能现阳神的、无形无相的大能量，才是永远不坏的天真佛。学佛修道，绝不能执取色相，色相是真心的影子，终归要败坏的。所以吕纯阳恍然大悟之后，就说：“弃却瓢囊摧碎琴，从此不炼水中金，自从一见黄龙后，始觉从前错用心。”水就是水银，是炼丹的药物。道教炼丹讲究取坎填离，水是阴名坎，取其金是阳名离，取坎填离，即阴阳和合以炼成阳神之金丹大道。“从此不炼水中金”，即现在不炼这东西了，因为纯阳祖师认识了本性这个无相之心的天真佛。它是本来如此，法尔如此，非造作修炼而成，只是众生迷了外境，不识得而已。今天识得了、晓得了，就不再执取外境了。

Footnotes/Annotations:

Huanglong (黄龙): A Chan (Zen) master, also known as Huanglong Huinan, a prominent figure in Chinese Buddhism.
Lü Chunyang (吕纯阳): Also known as Lü Dongbin, one of the Eight Immortals in Daoism, famous for his pursuit of immortality and alchemical practices.
Refining essence, qi, and spirit (炼精气神): Daoist practices aiming to cultivate and transform the fundamental energies of the body to achieve immortality.
Golden Elixir (金丹): In Daoism, an immortal elixir produced through internal alchemy.
Yang Spirit (阳神): The immortal spirit body achieved through advanced Daoist cultivation.
"Within a single grain of millet hides the universe; in a half-liter pot, one cooks mountains and rivers" (一粒粟中藏世界，半升铛内煮山川): A metaphor expressing profound mystical concepts about the universe contained within the small and the transformative power of alchemy or spiritual practice.
"You corpse-guarding ghost!" (这守尸鬼！): Huanglong's admonishment pointing out Lü's attachment to the physical body.
Flying sword (飞剑): Symbolizes Lü's spiritual power; in Daoist legend, adept practitioners could project swords with their spirit.
Signless mind (无相之心): Kyle Dixon wrote in Reddit (as krodha): “In Mahāyāna it (signlessness) is an absence of characteristics. A synonym for emptiness.
It means to discover that there is no core entity which possesses qualities or characteristics.” “The imputation or assumption of a svabhāva that possesses characteristics is the “sign” that is negated in signlessness aka an absence of characteristics.
This just means that appearances are not actual entities, not persons, places or things.
But yes the conventional entity is what is considered to be a substantial entity and the validity of the conventional entity is indeed undermined since the svabhāva cannot be “found when sought.””
Commenting on light seen in NDE, John Tan wrote before, “That light is just alaya, not the nature of mind (imo). There is no form whatsoever that can be grasped. Signlessness therefore appearances are possible.”
"Abandoning my gourd and smashing my lute" (弃却瓢囊摧碎琴): Symbolizes letting go of previous practices or attachments.
"Golden elixir in water" (水中金): Refers to mercury used in Daoist alchemy; metaphorically represents alchemical practices.
"Originally so, naturally so" (本来如此，法尔如此): Indicates the inherent nature of reality, not needing fabrication or cultivation.

English Translation:

When we apply effort in practice, we must first understand what the fundamental basis for becoming a Buddha is; otherwise, if our direction is wrong, we will be miles off, and attaining the Way will be hopeless. For example, to cook rice, you must use rice to cook; only then can it become rice. If you use mud and sand to cook, no matter how long you cook—even for days or millions of years—it will not become rice. Therefore, correct understanding is extremely important.

What is the fundamental basis? It is our One True Dharmadhātu (original nature), not something else unrelated to refining qi or alchemy. After recognizing the original nature, one possesses right view. After seeing the nature, originally there is nothing to cultivate, nothing to attain, nothing to realize. However, since your habitual tendencies are not eliminated, encountering conditions still moves your mind, so birth and death are not ended—you still need to cultivate.

Why is it said so? Because after you become a Buddha, even the Buddha cannot be obtained; what else is there to attain? Therefore, there is nothing to attain. Since there is nothing to attain, what can you realize? So there is nothing to realize. Nothing to attain and nothing to realize—you are originally a Buddha, not something achieved through cultivation—so there is nothing to cultivate. However, if your habitual tendencies are not eliminated, you still need to cultivate. How to cultivate? Cultivation of non-cultivation means constantly observing and illuminating without using any method to cultivate. Therefore, the cultivation of non-cultivation is still necessary.

After recognizing the original nature, you understand that all forms and appearances in the world are manifested by this One True Dharmadhātu (original nature). Therefore, nature is form, and form is nature; nature and form are non-dual. Thus, in Buddhism, we speak of the non-dual Dharma gate. The Heart Sutra says: "Form is emptiness; emptiness is form." These forms are manifested by the essence of our One True Dharmadhātu—the wondrous presence and true emptiness—not that "form is emptiness" means forms are nothing at all; that would be a misunderstanding. If forms were nothing at all, it would become nihilistic emptiness, which is incorrect. Therefore, we say that all forms have no self-nature, are inherently empty—that is, all are unattainable emptiness.

Original Text:

我们用功，首先要明白成佛的根本是什么？不然，方向一错，就相去千里，成道无望了。比如煮饭，要用米来烧，才能成饭；用泥沙来烧，你尽管烧上几天或几万年也不能成饭，所以见地非常重要。根本是什么？就是我们的一真法界（本性），而不是别的什么东西，与练气、炼丹都不相干。认识本性之后，就是具正见。见性之后，本来应是无修无得无证的，但是你习气未了，见境还要动心，那就生死不了，还是要修。为何如此说？因为你成佛之后，佛也不可得，哪还有什么东西可得？所以是无得；既然无得，你证个什么东西呢？所以是无证；无得无证，你本来是佛，不是修成，所以是无修。然而你的习气不了，还是要修。如何修呢？无修之修，即是时时观照，不要用什么方法来修。所以，无修之修还是需要的。识得本性之后，就明白世界上一切色相，都是我这一真法界（本性）之所显现。所以，性就是相，相就是性，性相不二，因此，我们佛教说不二法门。《心经》说：“色即是空，空即是色。”这色相就是我们一真法界、妙有真空之体所显现，而不是一说“色即是空”，就以为色是空无所有，那就错了。空无所有，那就变成顽空断灭，就不对了。所以，我们说一切色相无自体、无自性、本空，也就是所有皆不可得的空。

Footnotes/Annotations:

One True Dharmadhātu (一真法界): The ultimate reality or true nature encompassing all phenomena.
Habitual Tendencies (习气): Deep-rooted habits and attachments accumulated over countless lifetimes.
Non-cultivation, Non-attainment, Non-realization (无修无得无证): The realization that there is fundamentally nothing to cultivate, attain, or realize because one is originally Buddha.
Non-dual Dharma Gate (不二法门): The teaching that ultimate reality transcends all dualities.
Heart Sutra (《心经》): A key Mahayana Buddhist scripture emphasizing the emptiness of all phenomena.
"Form is emptiness; emptiness is form" (色即是空，空即是色): A central teaching in the Heart Sutra expressing the non-duality of form and emptiness.
Nihilistic Emptiness (顽空断灭): A mistaken view that emptiness means nothing exists at all, leading to nihilism.

English Translation:

There are several types of emptiness commonly discussed: the emptiness of opposition, the emptiness of annihilation, and the true emptiness of analyzing dharmas. Ordinary people perceive the emptiness of opposition; when things are present, they exist; when things are absent, they are empty. Externalists (non-Buddhists) perceive annihilation emptiness, believing that after death, everything ends—this is nihilistic emptiness. The Two Vehicles (Śrāvakas and Pratyekabuddhas) perceive the Way as the true emptiness of analyzing dharmas, separating form and mind into two categories: form is form dharma, mind is mind dharma. For example, the Five Aggregates: form, feeling, perception, mental formations, and consciousness. The Two Vehicles say form is form dharma, and feeling, perception, mental formations, and consciousness are mind dharma, separating them. They believe that in cultivation, the body is useless and should be discarded. Actually, this is not the case. Form is emptiness; emptiness is form. All forms, including our bodies, are the true mind.

For example, a mirror can reflect images; if it cannot reflect images, it cannot be called a mirror. Because it can reflect images, it is called a mirror. Our fundamental essence is the wondrous presence and true emptiness—it possesses all dharmas; it is not emptiness in the sense of nothingness, so it can manifest all images of things and can produce marvelous functions. If it could not manifest all things and produce marvelous functions, it could not be called the nature of true emptiness.

Therefore, form is emptiness; emptiness is form. All forms are manifested and accomplished by the true mind—the nature of true emptiness. The nature of true emptiness (true mind) is formless and intangible; it must be reflected and manifested through phenomena (form). Explaining it this way is more thorough; thus, there is the saying: "Phenomena are established based on principle; principle is manifested through phenomena." Phenomena are established based on principle means all things are accomplished by the essence of principle—our formless and imageless One True Dharmadhātu. Where can this essence of principle be seen? It is seen in phenomena, manifested through phenomena; therefore, principle is manifested through phenomena.

For example, if we want to build an airplane, we must first design the blueprint, and then engineers guide workers to manufacture it according to the blueprint. Once completed, the airplane flies into the sky. The airplane is a phenomenon, a formed object, and its successful creation demonstrates that the design and plans are correct, so the airplane can soar into the blue sky. If the design, plans, and data are incorrect, the airplane cannot take off or may crash. The design, plans, and data are the essence of principle, while the airplane is the phenomenon. The airplane is a phenomenon established based on principle; the successful creation of the airplane proves that its design, plans, and data are correct—this is principle manifested through phenomena.

Our true mind is signless; the form of signlessness is manifested in phenomena. Today, we have mountains and rivers, the great earth, men and women, young and old, sun, moon, stars, grasses, trees, and all kinds of ever-changing things—all are manifested by our One True Dharmadhātu. Therefore, seeing phenomena is seeing the nature; nature and phenomena are non-dual.

Original Text:

所谓空有好几种，一般讲来，有对峙之空、断灭之空、析法真空等。凡夫是对峙之空，所谓东西在的时候是有，东西不在就是空；外道是断灭空，认为人死后，就统统完结没有了，是断灭空；二乘所见的道是析法真空，就是把色心两种法分开了，色是色法，心是心法。比如五蕴：色受想行识。二乘说色是色法，受想行识是心法，把它分开来。他们认为我们修道，身体是没用的，要舍去这身体。其实不是这样，色就是空，空就是色，所有色相包括我们身体在内就是真心。比如镜子能现影子，镜子不能现影子就不成为镜子了；因其能显现影子，故称为镜子。我们的本体是妙有真空，妙有者具足万法，它不是空无所有，所以它能显现一切事物的影相，能起妙用。假如不能显现一切事物起妙用，那就不能称为真空之性了。所以这色就是空、空就是色者，即云一切色相就是真心（真空之性）所显现，真心之所成就。真空之性（真心）无形相，看不见、摸不着，要由事相（色）来反映、显现，如此讲就比较彻底了，因此有“事以理成，理以事显”之说。事以理成即一切事物是由理体而成就的。这理体——即我们无形无像的一真法界，在什么地方可见呢？在事相上见，由事上显现，故云理以事显。比如，我们要造一架飞机，先要设计好图案，然后，由工程师引导工人按照他这个图案去制造。造成功后，飞机上了天。飞机是事物，有相之事成就了，就显示设计的方案、图样是正确无误，所以飞机就飞上了蓝天。假如设计的图样、方案、资料等等不正确，那么飞机就上不了天，或是从天上掉下来了。这个方案、图样、资料就是理体，而飞机就是事相。飞机是由方案、图样、资料等成就的事相，是事以理成；飞机造成功证明它的设计方案、图纸、资料是正确的，是理以事显，这是个比仿。我们的真心是无相的，无相之相是在事物上显现，今天有山河大地、男女老少、日月星辰、草木丛林等等千变万化的东西，都是我们的一真法界所显现的，所以，见相就是见性，性相不二。

Footnotes/Annotations:

Two Vehicles (二乘): In Buddhism, refers to the Śrāvaka (voice-hearer) and Pratyekabuddha (solitary realizer) paths.
Five Aggregates (五蕴): The components of a sentient being: form, feeling, perception, mental formations, and consciousness.
Externalists (外道): Non-Buddhist practitioners who hold views considered outside of the Buddha's teachings.
"Phenomena are established based on principle; principle is manifested through phenomena" (事以理成，理以事显): Expresses the interdependence of phenomena (form) and principle (emptiness or true nature).
Nature and Phenomena are Non-dual (性相不二): A fundamental Buddhist concept stating that the true nature (emptiness) and phenomena (form) are not separate.

English Translation:

In the past, the patriarchs said, "The green bamboo is entirely the Dharma body; the lush yellow flowers are nothing other than prajñā." Bamboo is considered an elegant object. Su Dongpo (Su Shi) once composed a clever poem about bamboo:

"Without bamboo, one feels vulgar;

Without meat, one grows thin.

To be neither vulgar nor thin,

Have bamboo shoots stir-fried with meat every meal."

Stir-fried bamboo shoots with meat are delicious; it keeps one from being vulgar or thin, showing that bamboo is a very elegant thing. Seeing the verdant bamboo is seeing our Dharma-nature body; seeing the lush yellow flowers is seeing our prajñā wisdom. Why is this said? Because principle is manifested through phenomena!

But does this mean that these things are entirely us, and we are entirely these things? We cannot say that! Why? In the past, Great Pearl (Dazu) Huike said that if green bamboo is the Dharma-nature body, then when we eat bamboo shoots, aren't we eating the Dharma body? For example, if a bowl is your Dharma body and you break the bowl, wouldn't you be breaking the Dharma body? That doesn't make sense!

So, is this statement correct or not? How should we understand it? We should say it is "neither one nor two"—they are not completely the same entity, nor are they entirely different. Saying "not one" means they are not identical; our Dharma-nature body is formless and imageless, while phenomena are with form. In terms of form, they are not the same entity. Nature does not leave form; form does not leave nature. From the perspective of inseparability, they are "not two," they are one entity.

A mirror has reflections; reflections cannot be separated from the mirror. Can you remove the reflections from the mirror? You cannot. If you cover the mirror with a cloth, the pattern of the cloth is still reflected inside; the reflections are still there. If you point the mirror toward the ground, the objects on the ground are reflected inside; if you point it toward the sky, clouds, stars, sun, and moon are reflected in the mirror. The mirror always has reflections; therefore, from the perspective of inseparability, the mirror is the reflection, and the reflection is the mirror. However, the reflection is still the reflection, and the mirror is still the mirror. From the aspect of form, one has form, the other is formless—they are not the same entity. Therefore, it is "neither one nor two"! This principle must be thoroughly understood.

Original Text:

从前祖师讲“青青翠竹尽是法身，郁郁黄花无非般若”。竹子是雅致之物，苏东坡就竹子作了首很巧妙的诗云“无竹令人俗”，这人家没有种竹子，很俗气；“无肉令人瘦”，假如不吃肉，人就要消瘦了；“若要不俗又不瘦，顿顿还它笋炒肉。”这笋炒肉，味道很好，既不俗气又不瘦，说明这个竹子是很雅致的东西。看见青翠的竹子，那就是我们的法性身；看见郁郁的黄花，那就是我们的般若智慧。为什么这样说呢？理以事显嘛！但是不是说这些东西就完全是我们，我们就完全是这些东西呢？不能这样说！为什么呢？从前大珠和尚讲过假如翠竹是法性身，那么我们吃笋子时，不是把这个法身吃掉了吗？比如碗是你的法身，你把碗敲碎了，那你就把法身也敲碎了。那也不对啊！那么究竟这句话对不对呢？如何理解呢？应该说是“非一非二”，既不完全是一体，也不是两者完全不同。说非一者，即不是一样，就是说我们的法性身是无形无相，而事物是有相，在相上说，不是一体；性不离相，相不离性，从不离的角度说是非二，是一体的。镜子里有影子，影子总离不开镜子，你能把镜子里的影子拿掉吗？拿不掉。你用布把镜子包起来，布纹也映在里面，影子还是在里面。你把镜子向地，地下的物体还是映在里面；向天，天上的云、星、日、月也映在镜里面，镜子里终归有影子，因此，从不离的角度讲，镜就是影，影就是镜；但是，影子还是影子，镜子还是镜子，所以，从相上讲，一个是有相，一个是无相，不是一体。所以是“非一非二”！这个道理要弄通。

Footnotes/Annotations:

Su Dongpo (苏东坡): Also known as Su Shi, a famous Chinese poet, writer, and statesman of the Song Dynasty.
"Neither one nor two" (非一非二): A concept expressing the non-duality yet distinction between nature and phenomena.
Great Pearl (大珠和尚): Also known as Dazhu Huihai, a prominent Chan master.
Dharma-nature body (法性身): The true nature or essence of a being, beyond physical form.
Prajñā (般若): Transcendent wisdom in Mahayana Buddhism.
"Nature does not leave form; form does not leave nature" (性不离相，相不离性): Expressing the inseparable relationship between true nature and phenomena.

English Translation:

From ancient times, there's the story of Patriarch Dongshan crossing a river. As he was rolling up his pants to wade through, he looked down and saw his reflection in the water and had a sudden enlightenment. He composed a verse that included the marvelous line:

"That one is now precisely me; I am not now that one."

This "one" is not referring to a channel or path but is used to mean "he" or "that." "That one is now precisely me" means that the reflection in the water is me; "I am not now that one" means that I am not the reflection. Why say that he is now me, but I am not him? All the myriad phenomena in the world are manifested by our true mind, so all these reflections are manifestations of our self-nature. However, I am not these reflections—this is called "neither identical nor separate."

"Not separate" means that without these reflections, the Dharma-body of the self-nature cannot be manifested; "not identical" means that all these reflections are not me. Buddhist principles are explained very clearly yet profoundly. Once we understand these matters—Buddha-nature and phenomena—we can realize the essence and manifest its function; otherwise, we remain confused.

Previously, Great Master Dahui Zonggao, upon seeing Patriarch Dongshan's verse, wondered: "If Patriarch Dongshan was enlightened, why does he still speak of 'he' and 'I'? Upon enlightenment, there is neither self nor other; why still mention 'he' and 'I'?" He doubted this. Later, when he truly awakened, he realized that both "I as him" and "he as me" are unattainable. In this unattainability, it doesn't mean there are no illusions at all; all forms remain unbroken—they are the wondrous function of our true mind. Therefore, we must clarify these issues thoroughly.

Original Text:

过去洞山祖师过河时，低下头来卷裤脚，正当这个时候，看见水里面显现他的影子，恍然大悟。他作了个偈子，里头有“渠今正是我，我今不是渠”的妙句，证明他确实悟道。这“渠”不是渠道的渠，而是作他讲。“渠今正是我”，就是指这水中的影子正是我；“我今不是渠”，我现在不是他。为什么说他现在是我，而我不是他呢？世界上千差万别的影相，都是我们真心所显现的，所以这一切影相都是我的自性，但是，我不是这些影相，这叫不即不离。不离者，就是不离这个影相而显现法性身；不即者，就是这一切影相不就是我。佛教道理讲的很清爽，又很玄妙，当我们把这些事物、佛性都弄清爽了，就晓得证体起用，不然你就迷惑了。从前大慧宗杲禅师看到洞山祖师这个偈子，他就想：洞山祖师悟道了，怎么还有他有我呢？既然悟道了，就无他无我，怎么还有他有我，他就怀疑了。后来真正彻悟之后，才知道我而他者，他而我者都不可得，不可得中不是说一个假相都没有，一切相还是不坏，还是都是我们真心的妙用。所以，我们一定要把这些问题弄清爽。

Footnotes/Annotations:

Patriarch Dongshan (洞山祖师): Dongshan Liangjie (807–869), founder of the Caodong school of Chan Buddhism.
Great Master Dahui Zonggao (大慧宗杲禅师): A prominent Chan master known for his teachings on koan practice.
"Neither identical nor separate" (不即不离): A concept expressing the non-dual relationship between essence and phenomena.

English Translation:

The Śūraṅgama Sūtra says: "The nature of form is true emptiness; the nature of emptiness is true form." This "nature" is the wondrous presence of true emptiness—it is unadorned, unstained, without any form or appearance; to speak of it as something misses the mark. This true emptiness omnipotent essence is the main body that constructs and manifests everything. In other words, this emptiness is not an emptiness of nothingness but the emptiness of wondrous presence and true emptiness. Because all forms are manifested by the essence of true emptiness—they are functions arising from our self-nature; without self-nature, there are no forms. Therefore, all forms are self-nature; self-nature is all forms.

Self-nature is signless—it exists yet does not exist, is empty yet not empty. Forms, on the other hand, do not exist yet exist, are empty yet not empty—the wondrous presence. All forms and the wondrous presence of true emptiness are originally not different. However, people in the world often cling to tangible forms as truly existent, getting lost in them and unable to break free. The Buddha, compassionate toward sentient beings, teaches us to recognize the truth, emphasizing that "form is not different from emptiness; emptiness is not different from form." "Not different" means there is no difference.

Why is it said that "the nature of form is true emptiness; the nature of emptiness is true form"? Because the nature is empty, it can manifest forms. If the nature were not empty and had become a substantial entity with form, it could not manifest various appearances. Why? A simple example: If this room is empty, we can move in tables, large cabinets, etc. Conversely, if the room is filled with things and there's no empty space, we can't move anything in. Therefore, the essence is truly empty and signless, enabling the manifestation of all forms and the marvelous transformation of infinite appearances.

Original Text:

《楞严经》讲：“性色真空，性空真色。”这个性是妙有的真空体，它一丝不挂、一尘不染，无有丝毫形相，说似一物即不中。这个真空万能体，是构造、变现一切的主体。就是说，这个空不是空无所有的空，而是妙有真空的空。因为一切色相无不都是真空妙有的体性所显现的，都是我们的自性所起的作用，离开自性是没有色相的。所以，一切色相就是自性，自性就是一切色相。自性无相，是有而不有，不空而空的真空，而色相则是不有而有，空而不空的妙有。一切色相与真空妙有本来没有两样。但是，世上的人往往都执着了有形象的色为实有，且迷入心窍、牢不可破。佛悲悯众生，教我们认清真理，强调指出：“色不异空，空不异色”，所谓不异者，就是没有差异的意思。何以是“性色真空，性空真色”呢？因为性空之故，才能显现色相，倘若性不空，已经成为一种有色有相的实体，就不能显现诸相，为什么？举个很浅显的例子，假如我们这间房子空了，才能搬进来桌子、大立柜等等。相反，这个房间堆满了东西，已没有空的地方了，那就什么也搬不进来了。所以，性体是真空无相，才能显现一切色相，才能变现千差万别的妙相。

Footnotes/Annotations:

Śūraṅgama Sūtra (《楞严经》): A major Mahayana Buddhist scripture emphasizing meditation and wisdom.
"The nature of form is true emptiness; the nature of emptiness is true form" (性色真空，性空真色): A teaching illustrating the non-duality of form and emptiness.
"Form is not different from emptiness; emptiness is not different from form" (色不异空，空不异色): Emphasizes the lack of inherent difference between form and emptiness.

English Translation:

Precisely because the self-nature is signless and cannot be seen with the eyes, it is also called the "wondrous essence." No matter which part inside or outside the body you look at, you cannot find it. If you open the brain, you won't find it; if you dissect the body and open the heart, you still won't find it. It is neither in the brain nor in the heart—there is no trace, nothing obtainable. This means that the nature has no trace or form and cannot be seen with the eyes.

The eyes can see all visible external objects through the "seeing-nature," but who can see their own "seeing-nature"? Because the eyes can only see objects with form—that's one reason. Secondly, the eyes can only see objects opposite to them; they cannot see what is not opposite. For example, can our eyes see themselves? Since they are not opposite to the eyes, they cannot be seen. The self-nature is the absolute true mind, not a relative object, so it cannot be seen with the eyes. If there is something to see, it is not the true seeing.

Original Text:

正因为自性无相，是不可以眼见的，所以又称性为妙体。无论在身体内外的哪一个部位都找不到它。把头脑打开找不到，把身体解剖了，把心脏剖开了，也找不到。它既不在脑，也不在心，了无踪影，了不可得。这就是说，性是了无迹相，不能用眼见的。眼前一切的有相的境物，虽然可以借其“见性”来看见到，但是谁能够看到自己的这个“见性”呢？因为眼睛只能看见有相的东西，这是其一；其二，眼睛只能看到与其相对的东西，不和眼睛相对则不能看见。譬如：我们的眼睛能看见自己的眼睛吗？因它不和眼睛相对，就看不见了。而自性是绝对的真心，不是相对的东西，所以不能眼见。假如有见，就非真见了。

Footnotes/Annotations:

Self-nature (自性): The inherent true nature or essence of all beings.
"Seeing-nature" (见性): The innate capacity of awareness or perception.
Wondrous essence (妙体): Refers to the ineffable and transcendent nature of true reality.

English Translation:

The nature has no trace or form and cannot be seen with the eyes; therefore, the nature is true emptiness. Although it is true emptiness, it can function in response to conditions. That is, when encountering objects, it can produce consciousness, distinguishing this from that. Therefore, the nature is also wondrous presence, not dead emptiness.

When the "seeing-nature" functions through the eyes to distinguish all forms, all forms become manifest. For example, when we see a person, how do we know it's a person and not something else? How do we know whether it's male or female, Zhang San or Li Si? This relies entirely on the discriminating function of consciousness to reveal the appearance of this person. Since forms are manifested by the "seeing-nature," forms are the nature.

From this, we can understand that the six natures of seeing, hearing, smelling, tasting, touching, and knowing function through the six faculties of eyes, ears, nose, tongue, body, and mind, thereby manifesting all forms, that is, the six dusts. Therefore, all forms and phenomena are manifestations of the nature. Form cannot be separated from nature; nature cannot be separated from form. Without nature, there is no form; without form, there is no nature.

Original Text:

性是了无迹相，不能眼见。所以，性为真空。虽然是真空，但它能够应缘起用。就是说，对境之后，它能够发识，能分别这是什么，那是什么。所以，性又是妙有，而不是顽空。当“见性”通过眼睛对一切色相分别的时候，一切色相才显现。譬如，我们看见一个人，你怎么会知道是人？而不是其他东西呢？你又怎么会知道是男是女、是张三还是李四呢？这完全要靠意识的分别，才能把这个人的相显出来。既然色相是由见性所现，所以色相就是性。依此可知，见、闻、嗅、尝、觉、知六种性，通过眼、耳、鼻、舌、身、意六根而发生作用，从而显现一切色，也就是六尘。所以，一切色相、一切现象都是性的显现。色不能离性，性也不能离色。离性就没有色，离色也没有性。

Footnotes/Annotations:

Six Natures (六种性): Seeing, hearing, smelling, tasting, touching, and knowing—the capacities of perception.
Six Faculties (六根): Eyes, ears, nose, tongue, body, and mind—the organs through which perception occurs.
Six Dusts (六尘): Forms, sounds, smells, tastes, tactile objects, and mental objects—the objects of perception.

English Translation:

Some may ask, using "seeing-nature" as an example, which comes first: form or seeing? Let's analyze this. If we say seeing comes first and form comes later, then seeing is prior, and form is subsequent. But without form, what can you see? How can we even speak of "seeing"? Seeing arises because of forms; only when there are forms can we say, "this is such-and-such." Without forms, how can the function of seeing arise? Therefore, the "seeing-nature" can only manifest its function of seeing through forms.

Conversely, if we say form comes first and seeing comes later, then form is prior, and seeing is subsequent. But without seeing, how can forms be manifested? If you haven't seen it, how do you know any forms exist? That is, without the "seeing-nature," how can these forms manifest? If no one sees them, then even if forms exist, it's as if they don't—they cannot be manifested. Therefore, nature and form cannot be separated.

It's the same with the functions of hearing, smelling, tasting, touching, and knowing. Therefore, form and nature cannot be separated. The essence of nature is emptiness; then how is the essence of form different from emptiness? Therefore, form and emptiness are indistinguishable—form is not different from emptiness; emptiness is not different from form.

Original Text:

有人问，如以“见性”为例，究竟是先有色相，还是先有见呢，我们不妨分析研究一下。假如说先有见，后有色相，那么见应在前，色相就在后了。但没有色相，你能见个什么呢？又怎么能谈得上那是“见”呢？所谓见者，只因有色相之故，才见到了这是什么呢、那是什么。若无色相，又从何而起“见”的作用呢？所以，“见性”只有从色相上才能显示它能见的作用。反过来说，假如先有色，而后有见，那么色应当在前，见应当在后。然而，没有见又何能显色呢？既然没看见，怎能会知道有什么色相呢？也就是说，没有“见性”，这个色相从何而显现出来呢？大家都没有见，那么，色相虽有也等于没有，也不能显现出来。因此，性与相是不能分离开的。“见性”如此，其他的诸如闻、嗅、尝、觉、知等性的作用，也是如此。因此说，色之于性，两者之间是不能分离开的。性的本体即空，那么色的本体又何异于空呢？因此，色和空是了无分别的，即色不异空，空不异色。

Footnotes/Annotations:

"Form is not different from emptiness; emptiness is not different from form" (色不异空，空不异色): Reiterates the non-duality of form and emptiness.
"Seeing-nature" (见性): The inherent capacity of perception; consciousness.

English Translation:

We often say Buddhism is the "Dharma gate of non-duality," meaning just this—all is non-dual. Because it is one yet two, two yet one. If you say it's one, it is two; if you say it's two, it is one. Originally, it is one entity that cannot be separated. If you insist on differentiating, you fall into error.

We've repeatedly used water and waves as examples. Water and waves are also one because both have wetness as their essence. Water is characterized by stillness, while waves are characterized by movement. When wind stirs the water, waves arise—the form changes from stillness to movement; the appearance changes, seeming like two different things, but they are one essence. So it is one yet two, two yet one.

The relationship between the mirror and reflection is the same. No matter what material is used or what shape it is made into, as long as it's a mirror, it can reflect images. If it cannot reflect images, it cannot be called a mirror. Since the mirror cannot be separated from the reflection, and the reflection cannot be separated from the mirror, the mirror is the reflections, and the reflections are the mirror—this is called the "Dharma gate of non-duality."

From birth, once we have consciousness, we take all the images manifested by the nature—mountains, rivers, the great earth, the universe, and all phenomena—as truly existent, chasing after illusions. That is, we only see the images, know the images, but do not know that the images are manifested by the mirror's light, not recognizing this mirror's light. If we can recognize this mirror's light, we recognize the Buddha-nature.

Why? Because images come and go, arise and cease, but the mirror's light is ever-present. When a cat comes, a cat appears; when a dog comes, a dog appears. The reflected images come and go, arise and cease, but the mirror's light never changes. The mountains, rivers, great earth, and all environmental appearances are also images in the ever-abiding light. We often say "the blue sea turns into mulberry fields"—what is now the sea may become fields in the future; what was once fields may now be the sea. For example, Yunnan in China was once a vast sea, now it has become mountains and fields.

Although these forms and the images in the mirror are constantly changing, coming and going, arising and ceasing, the mirror's light and the essence of nature are unchanging, ever unmoving.

Original Text:

我们常常说佛教是不二法门，指的就是这个意思，一切都不二。因为它是一而二，二而一的。你说是一吧，它又是二；你说是二吧，它又是一。本是一体，不能分离出来。你一定要分别，那就误入歧途了。我们曾反复以水和波浪作例子。水和波浪也是一，因为水和波浪同是以湿为体。水是静止相，而波浪是以动为相，水因风起了波浪，相又则由静变为动了，相变了，看起来是两样，但都是一体。所以是一而二、二而一的。镜子和影子的道理也是如此。无论用什么材料，或作成什么样式，只要是镜子，则都能显影。倘若不能显影，就不成为镜子了。因镜不能离影、影不离镜故，镜即是影、影即是镜，故称之为不二法门。我们人呢，从生下来，一有知识，就把性所显现出来的山河大地、宇宙万有等一切影像都当成真有，而去捕风捉影。也就是说，只看到影子，晓得影子，而不晓得影子是镜光显现出来的，没有认识这个镜光。倘若我们能认识了这个镜光，也就识得佛性了。为什么呢？因为影子有来有去，有生有灭，而镜光总是常在。镜子是猫来猫现，狗来狗现，所显现的影子，有来有去、有生有灭，但镜光从不变异。山河大地等一切境相也是常寂光中的影子。我们常说“沧海桑田”现在是沧海，将来可变为桑田；过去是桑田，现在却变为沧海了。譬如，我们中国的云南，从前是大海，现在变为山和田了。虽然这些色相和刚才所说的镜子里的影子是在不断变化，有来有去，有生有灭。但镜光和性体一样，是没有生灭、如如不动的。

Footnotes/Annotations:

"Blue sea turns into mulberry fields" (沧海桑田): An idiom meaning great changes over time.
"Dharma gate of non-duality" (不二法门): A central teaching in Mahayana Buddhism emphasizing the non-dual nature of reality.
Mirror's light (镜光): Symbolizes the illuminating nature of the mind or Buddha-nature.
Ever-abiding light (常寂光): Refers to the unchanging true nature or Buddha-nature.

English Translation:

Without the mirror, there can be no reflection; without the reflection, it cannot be called a mirror. That is to say, the nature cannot be separated from form, and form cannot be separated from nature. Therefore, nature is form, and form is nature. This principle is the non-dual Dharma gate of Buddhism. Penetrating this point is to understand the mind and see one's true nature. Do not think that understanding the mind and seeing one's true nature is an extremely difficult task attainable only by sages. Practitioners are often intimidated by these four words, believing them to be unattainable in modern times. As a result, when the topic arises, they react as if confronted by a tiger, unwilling to approach. They think that we ordinary people cannot reach this state and can only rely on the Pure Land School, using the method of chanting the Buddha's name to seek rebirth in the Western Pure Land as the only way out. Once in the Western Pure Land, they can listen to the Buddha's teachings and then understand the mind and see their true nature.

This statement is absolutely true for ordinary laypeople because, in this Dharma-ending age, sentient beings have dull faculties and heavy obstructions. Practicing in this Saha world is indeed difficult to achieve. However, even in the Dharma-ending age, the true Dharma still exists, and there are still people of superior faculties. We cannot make a blanket statement and push the understanding of the mind and seeing one's true nature to a lofty, unattainable realm, refusing to undertake it ourselves. In fact, understanding the mind and seeing one's true nature is not elsewhere; it is right before your eyes, in your ability to see, hear, act, and do. A moment of introspection to recognize that this spiritual awareness is your own Buddha-nature, and your life's practice is complete. All sentient beings can see and hear, so all sentient beings are Buddhas. This omnipotent wisdom-nature is neither diminished in the ordinary nor increased in the sage. Since all sentient beings possess the Tathāgata's wisdom-nature, we should not elevate the understanding of the mind and seeing one's true nature to an unattainable holy realm. As long as we, in the midst of our abilities to see and hear—the eight great functions—turn our gaze inward, recognizing who it is that can see and who can hear, and upon seeing this, affirm it without doubt, and further maintain it diligently without letting it be tainted by forms, remaining empty and spiritual at all times. As soon as a thought arises, we become aware of it; just as it begins to engage with conditions, we immediately draw it back. By not letting the mind turn inwardly with thoughts or be swayed outwardly by conditions, how could we not fully realize enlightenment?

Original Text:

没有镜子，不能现影；没有影子，不能成为镜子。也就是说，性离不开色相，色相离不开性。所以，性就是色，色就是性。这个道理就是佛教的不二法门。这一点能透过，就是明心见性。不要以为明心见性是一樁难上加难只有圣人才能证到的事情。修道人往往被明心见性四个字吓住了，认为高不可攀，不是现代人所能做得到的。因此，一谈到明心见性，犹如谈虎色变，不敢靠拢。认为我们这些凡夫俗子是达不到这个境界的，而只能依靠净土宗，用念佛法门求生西方极乐世界，才是出路。等到了西方极乐世界，听佛说法后，再明心见性吧！这话对一般善男信女说来，是千真万确的。因为现当末法时代，众生根钝障重，在这娑婆世界上修行，确是难以成就。但末法时代也有正法，不是没有上根人，决不能一刀切，一律对待，而把明心见性高高地推到圣境上，自己不敢承当。其实，明心见性不在别处，就在眼前，就在你能见、能闻、能行、能做处，回光一瞥，识得这个灵知就是自己的佛性，则一生修学事毕。一切众生都能见能闻，所以一切众生都是佛。这万能智性是在凡不减，在圣不增的。既然一切众生都能见能闻，都具如来智性，那么就不要再把明心见性高推圣境，而认为高不可攀了。只要在这能见、能闻等八大作用处，回光一照，认识这能见者是谁，能闻者是谁，在这上面一见而肯定，再不生疑，进而绵密保任，不要让它沾染色境，时时空灵。才有念起，便予觉破；刚将著境，随即牵转。做到内不随念转、外不为境迁，何愁不能圆证菩提！

Footnotes/Annotations:

Understanding the mind and seeing one's true nature (明心见性): A fundamental concept in Chan (Zen) Buddhism, referring to the direct realization of one's innate Buddha-nature.
Saha world (娑婆世界): The world we live in, characterized by suffering and impermanence.
Dharma-ending age (末法时代): According to Buddhist teachings, a degenerate age when the true Dharma is in decline.
Eight great functions (八大作用): The faculties of seeing, hearing, smelling, tasting, touching, consciousness, knowledge, and awareness.
Buddha-nature (佛性): The inherent potential for enlightenment in all sentient beings.
Tathāgata's wisdom-nature (如来智性): The innate wisdom inherent in all beings, identical to that of the Buddha.
Maintaining diligently (绵密保任): Continuously practicing mindfulness and awareness to preserve one's realization.

English Translation:

The self-nature is the signless true emptiness; nature is empty and without attachment, and forms are also empty and unattainable. Therefore, there is no need to seek or to worry about gain and loss. The Diamond Sutra says: "If one sees all forms as non-form, then one sees the Tathāgata." Understanding the truth of the nature of form being true emptiness, one will not cling to form and be swayed or disturbed by it. One becomes the master of oneself, not being fooled or controlled by the servant, not dwelling on any conditions or clinging to any things, and by maintaining continuous mindfulness, one can enter the state of understanding the mind and seeing one's true nature.

Original Text:

自性是无相的真空体，性空无住，色相也空不可得，故无须企求，无须患得患失。《金刚经》说：「若见诸相非相，即见如来。」明白了性色真空的真理，就不会落在色尘上而被其所左右、动摇了。自己做得主，不为仆人所愚弄、所把持，不住一切境相，不执一切事物，时时绵密观照，就可以进入明心见性的境界了。

Footnotes/Annotations:

Diamond Sutra (金刚经): A key Mahayana Buddhist scripture emphasizing the practice of non-attachment and the realization of emptiness.
"If one sees all forms as non-form, then one sees the Tathāgata" (若见诸相非相，即见如来): A teaching from the Diamond Sutra indicating that true understanding transcends attachment to forms.
Form is true emptiness (性色真空): The realization that all forms are inherently empty of independent existence.

English Translation:

All conditions and forms are manifestations of the self-nature. Without the self-nature, there would be no forms, and we would have no way to see any forms. It is because of the "seeing-nature" that we can see forms. Since seeing forms is seeing the nature, and forms are manifestations of the "seeing-nature," then forms are nature, and nature is form. And since nature is real and not false, forms are also real and not false. The Lotus Sutra says: "These dharmas dwell in their positions; the worldly aspects are ever abiding." This means that all worldly forms are manifestations of nature. Since nature is real, forms are also real and ever-abiding—this is "the nature of emptiness is true form." Therefore, it is said: "If one is true, all is true; if one is false, all is false."

Original Text:

一切境相皆是自性显现，没有自性，就没有境相，也无从见任何境相。因为「见性」之故，才能见到色相。既然见相即是见性，相是能见的「见性」显现，那么，相就是性，性就是相。而性是真实不虚的，则色相也就真实不虚了。《法华经》说：「是法住法位，世间相常住。」说的是世间一切相皆性所显现，性真实故，相也不虚而常住，「性空真色」是也。故云：一真一切真，一假一切假。

Footnotes/Annotations:

Seeing-nature (见性): The innate capacity to perceive and recognize one's true nature.
Lotus Sutra (法华经): An essential Mahayana Buddhist scripture emphasizing the potential for all beings to attain Buddhahood.
"These dharmas dwell in their positions; the worldly aspects are ever abiding" (是法住法位，世间相常住): A passage from the Lotus Sutra indicating the inherent stability and reality of phenomena as expressions of Dharma.
"The nature of emptiness is true form" (性空真色): Emphasizes that emptiness itself manifests as true form.

English Translation:

Someone may ask: Is the Western Pure Land real or unreal? The Western Pure Land is neither real nor unreal; it is both real and unreal; it is both truly and falsely existent. If you differentiate between real and unreal here, you are still making discriminations with a deluded mind. The Western Pure Land is also manifested by the Buddha-nature. In terms of form, anything manifested from nature belongs to nature. Nature is real, so form is also real—the Western Pure Land is real. From the perspective of the nature's essence, nature is real, and form is a reflection. The Diamond Sutra says: "All forms are illusory." All forms are illusory reflections, so the Western Pure Land is unreal. We should not engage in deluded discrimination! Once we truly understand the principle of the unity of nature and form, and the non-duality of form and emptiness, seeing form is seeing nature. We can then penetrate all forms to see the self-nature. Seeing nature is seeing form, and we can, from nature, generate marvelous functions, naturally free and at ease, fully realizing enlightenment. The Buddha-nature has boundless marvelous functions. As stated in the Mahāmudrā: "The countless manifestations of pure and impure dharmas all possess the inherent meaning of equality." The Buddha-nature encompasses everything; it can manifest countless pure and impure realms and forms. These realms and forms are all equal because our original true mind is equal. Our mind and the minds of all Buddhas are equally no different—not diminished in the ordinary, not increased in the sage—equal, equal, and again equal. Understanding this principle, our mind has mastery. When we practice the Dharma, we will not be confused or chaotic. If you do not understand this true mind principle, you will seek externally, always doubting, your mind unsettled, and you will not obtain true benefit.

Original Text:

有人问：西方极乐世界究竟是真还是假呢？西方极乐世界是非真非假，亦真亦假，即真即假。你在这里分真分假，还是妄心的分别。因为西方极乐世界也是佛性所显现的，在相上讲，从性所显现的东西都属于性，性是真，相也是真，西方极乐世界是真的。从性体上讲，性是真实，相是影子。《金刚经》说：「凡所有相，皆是虚妄。」所有的相都是虚妄的影子，所以西方极乐世界是假的。我们不去妄想分别了！真正明白性相一如、色空不二的道理了，见相就是见性，就可以透过一切色相，而见自性。见性即是见相，就可以由性而起妙用，任运腾腾，腾腾任运，光明自在，圆证菩提。佛性是妙用无边的，所以大手印说，「无量显现染净诸法，具足法尔平等性义。」佛性具足一切，它能够无量显现清净、污染等境和相。这些境和相，一切一切都是平等的，因为我们的本真之心是平等的。我们的心和诸佛的心平等无二，不因我们在凡就减少了，不因诸佛成圣就增多了，而是平等平等再平等，所以明白这个道理之后，心有主宰了，我们修起法来，就不会迷惑混乱了。如果你不明白这个真心道理，就要向外驰求，总是疑，心里不安稳，就不得真实受用。

Footnotes/Annotations:

Western Pure Land (西方极乐世界): The pure land of Amitābha Buddha, a realm of bliss where practitioners aspire to be reborn.
Diamond Sutra (金刚经): As previously noted.
"All forms are illusory" (凡所有相，皆是虚妄): A teaching from the Diamond Sutra highlighting the insubstantial nature of phenomena.
Mahāmudrā (大手印): A term in Vajrayana Buddhism referring to the "Great Seal," representing the nature of mind and reality.
"The countless manifestations of pure and impure dharmas all possess the inherent meaning of equality" (无量显现染净诸法，具足法尔平等性义): Indicates that all phenomena, whether pure or impure, are inherently equal in the Buddha-nature.

English Translation:

We learn the Buddha Dharma to gain true benefit. The Buddha Dharma is a method for calming the mind and obtaining real benefit, not like other external paths that seek to gain something. Nowadays, many people studying Buddhism want to develop supernatural powers to show off in front of others, to display themselves. Alas! This is mistaken. Using a mind that seeks to gain to practice a Dharma of non-attainment is going against the path.

When we begin practicing the Way, we must understand that all is unattainable. Only our true mind—the Buddha-nature—is real; all other dharmas are like dreams, illusions, bubbles, reflections, all unattainable and unseekable. Once you restore the light of your own Buddha-nature, supernatural powers and marvelous functions will fully manifest, and you will attain them without seeking. However, even when they manifest, you must not cling to them. As soon as you become attached, you fall into a trap and cannot extricate yourself. If you become attached in your mind, the demons will take the opportunity to enter. In the future, you will not be able to attain Buddhahood; instead, you might become a demon. You must be extremely cautious!

Although in Buddhism we speak of no cultivation, no attainment, and no realization, in the process of no cultivation, no attainment, and no realization, there are always some traces. Previously, we mentioned that at the initial awakening, it is like being a child; one must wait until one grows up to become an adult before one can function. In this process of growth, there are inevitably steps. The length of this process varies depending on each person's roots, the methods they practice, and their diligence or laziness. Just having an initial awakening only brings you to the side of the Dharma body, not yet to the center. Therefore, one must diligently train in worldly conditions, eradicate all habitual tendencies, and advance upwards to become a Buddha.

Original Text:

我们学佛法是要得真实受用的，所以佛法是安心法，是得真实受用的，不是像其他外道要求有所得。现在好多学佛的人都想要发神通，在众人面前炫耀一番，以表现自己。唉！错误了。用有所得的心，来修无所得的法，岂不背道而驰。

修道一下手就要晓得一切都不可得，唯有我们的真心——佛性是真的，其他一切法如梦幻泡影，都不可得，不可求。你恢复了自己的佛性光明之后，那神通妙用就完全显现了，你不求而自得。但是，显现的时候也不能有所执着，才有所著便成窠臼，就落在里头不能自拔。你若心里有所住，魔王就趁机而入，将来佛果不能成，成魔倒有份在，千万要注意啊！我们学佛本是无修无得无证的，但是，在这无修无得无证的过程中，总有一点迹象。我们在前面讲过初初开悟，等于是小孩子，要等其长成大人，方才能起用。在这成长的过程中，总不免有步骤。这过程长短，因各人的根基、修法不同和勤惰而异。刚刚开悟只到法身边，还没有到中心，因此，须在事境上精勤锻炼，除尽习气，向上升进，才能成佛。

Footnotes/Annotations:

True benefit (真实受用): Genuine spiritual benefit and realization from practicing the Dharma.
External paths (外道): Non-Buddhist paths or teachings that are considered outside the Buddha's teachings.
Supernatural powers (神通): Extraordinary abilities developed through advanced spiritual practice.
No cultivation, no attainment, no realization (无修无得无证): A teaching emphasizing the inherent completeness of one's true nature, requiring no additional cultivation or attainment.
Dharma body (法身): The ultimate reality or true nature of a Buddha, beyond physical form.
Habitual tendencies (习气): Deep-seated habits and attachments accumulated over time.

English Translation:

In the path from an ordinary person to a Buddha, the teachings say it takes three great asamkhyeya kalpas. But in the Chan school, it is not explained this way. The patriarchal Chan of the Chan school is the sudden enlightenment Dharma gate, speaking of no cultivation, no attainment, and no realization, not emphasizing meditation and liberation. Even so, it is not without steps. Therefore, the Linji school speaks of the "Three Mysteries and Three Essentials."

Master Linji said: "Within one phrase, there are three mysteries; within one mystery, there are three essentials." The "Three Mysteries and Three Essentials" are the essence of Master Linji's mind. Because he was meticulous and had personally experienced it, he explained the practice from shallow to deep, from the initial step to the final one, clearly and thoroughly. He said: "In general, when expounding the patriarchal teachings, within one phrase, there must be the gate of the Three Mysteries; within one mystery, there must be the Three Essentials." Master Linji spoke of three phrases. Logically, three times three makes nine, totaling nine mysteries; within each mystery, there are three essentials, totaling twenty-seven essentials. Actually, it's not like that. The three phrases are explained in three levels. We must carefully contemplate to understand the profoundness of progressing from initial awakening to gradual perfection.

However, since ancient times, various schools have debated endlessly about what exactly the Three Mysteries and Three Essentials are, each holding their own views without reaching a consensus. Master Linji said: "Within one phrase, there are the Three Mysteries." Before clarifying the Three Mysteries, we must first understand what this "one phrase" is. Without understanding this phrase, how can we penetrate the Three Mysteries? Originally, Master Linji said: "On the red flesh lump, there is a true person of no rank, constantly entering and exiting through your sense gates. If you have not witnessed it yet, look!" This phrase is the most crucial; it is the general outline of the Three Mysteries and Three Essentials. Understanding this phrase and recognizing one's original face—that is, recognizing the One True Dharmadhātu—then we can proceed to discuss the mysteries and essentials, the process of practice. Otherwise, it's like discussing warfare on paper—empty talk is of no use. Our original face, the One True Dharmadhātu, is without cultivation, attainment, or realization. Recognizing this original face is only initial awakening; habitual tendencies have not been eliminated, and one cannot save oneself. We still need to experience conditions to train the mind, advance upwards, and only then can we walk hand in hand with the Buddhas and patriarchs. Therefore, Master Linji divided this progressive process into the Three Mysteries and Three Essentials. The Three Mysteries and Three Essentials describe the three steps from initial awakening, establishing the lineage, then maintaining it diligently, experiencing conditions to train the mind and eliminate habitual tendencies, activating great functions, and ultimately fully realizing one's original nature.

Original Text:

我们由凡夫成佛，在教下讲来要经三大阿僧祇劫，宗下就不这样讲了，禅宗的祖师禅是圆顿法门，是讲无修无得无证的，不讲禅定解脱。虽然如此，但它也并非是毫无步骤的。所以，临济宗就讲三玄三要。

临济公说：「一句中有三玄，一玄中有三要。」「三玄三要」是临济公心诣的的旨，因他用心细密，亲历过来，故把功夫由浅到深，由初步到最后说得清爽透彻。他说：大凡演唱宗乘，一句中须具三玄门，一玄门须具三要。临济祖师讲了三句，那么照理讲来三三得九，共九玄，一玄中又有三要，那就共二十七要了。其实不是这样，三句是分三层讲的，我们要细细参透，方知由初悟，渐臻圆满的玄奥。但是古来诸方对这三玄三要究竟是哪三玄三要呢？各执一词，争论不休，相持不下。临济公说：一句中具三玄。在弄清三玄之前，首先要明白这一句是哪一句，不明白这一句又如何参透三玄呢？原来临济公说的：「赤肉团上有一位无位真人，即今说法、听法者是。」这一句最关紧要，是三玄三要的总纲，明白这一句，识得本来面目，也就是识得了一真法界，才可往下谈玄说要——用功的过程。否则，如纸上谈兵，空说无益。我们的本来面目，即一真法界是无修无证无得的，我们会得这本来面目，只是初悟，习气未除自救不了，还需要历境练心，上上升进，才能与佛祖把手共行。所以，临济公把这历进的过程分为三玄三要。三玄三要即是讲由初悟立见宗，而后保任，历境练心除习气，起大机用，到圆证本性的三个步骤。

Footnotes/Annotations:

Three great asamkhyeya kalpas (三大阿僧祇劫): Vast eons of time required to attain Buddhahood according to some Buddhist teachings.
Chan school (禅宗): A school of Mahayana Buddhism emphasizing direct realization through meditation and insight.
Patriarchal Chan (祖师禅): The teachings and methods passed down from the patriarchs of the Chan school.
Linji school (临济宗): A lineage within the Chan school founded by Master Linji Yixuan.
Three Mysteries and Three Essentials (三玄三要): Key teachings of the Linji school outlining stages of practice and realization.
"On the red flesh lump, there is a true person of no rank" (赤肉团上有一位无位真人): A famous saying pointing to the inherent Buddha-nature within the physical body.
One True Dharmadhātu (一真法界): The ultimate reality or true nature encompassing all phenomena.

English Translation:

The first phrase, the Mystery within the Phrase: "Just observe the puppet on the stage; all its moves rely entirely on the person behind the scenes." This refers to our initial insight into our true nature. Our bodies can move, our hands can work, our feet can walk, our eyes can see, our ears can hear, and our mouths can speak. What is it that is functioning here? If we take our last breath, can this body still act or move? It's impossible. What is it that moves? "All its moves rely entirely on the person behind the scenes." When we watch a puppet show, the puppets move because someone below is pulling the strings. Without someone pulling the strings, the puppets cannot move. Who is the puppeteer? The one pulling the strings is our One True Dharmadhātu, our true nature. Recognizing the puppeteer is our initial awakening, recognizing our true nature.

Original Text:

第一句，句中玄：「但看棚头弄傀儡，抽牵全藉里头人」，就是我们初初见性，识得本性了。我们的身体能动、手能做事、脚能走路、眼睛能看、耳朵能听、嘴会说话，这些事情是什么东西在起作用啊？假如我们一口气不来，这个身体还会做吗？还会动吗？那就不可能。那是什么在动呢？「抽牵全藉里头人」，我们看木偶戏，木偶戏是下面有人抽线，没有人抽线，木偶人不会动，抽线人是谁呢？抽线的就是我们的一真法界，就是我们的本性。识得抽线的人就是我们初初悟道，识得本性了。

Footnotes/Annotations:

Mystery within the Phrase (句中玄): The first level of understanding in Linji's "Three Mysteries," focusing on the direct pointing to one's true nature.
One True Dharmadhātu (一真法界): The ultimate reality or true nature encompassing all phenomena.
Puppet metaphor: Illustrates how our true nature animates the body, just as a puppeteer moves a puppet.

English Translation:

Does recognizing our true nature mean we have achieved the Way? No! Master Linji said that those who understand this phrase cannot save themselves; they still cannot escape the six paths of rebirth. Because initial insight is just reaching the side of the Dharma body; it's like being a child. Therefore, practitioners of the Pure Land School criticize the Chan School on this point. They say that Chan is not good because it cannot end the cycles of birth and death, and that the Pure Land School is better and more reliable for rebirth in the Western Pure Land. Indeed, Chan practitioners still have deluded thoughts; they cannot end the cyclic existence of the six paths and the segmented birth and death—this is true.

However, when we practice Chan or any other school, it's not that recognizing the original nature and seeing one's true nature is the end. We still need to practice diligently, maintain continuous awareness, and work on eliminating habitual tendencies. Therefore, in Chan, we talk about herding the ox. The nature of the ox is wild; we need to hold the ox's nose rope tightly and raise the whip high. When its wild nature arises, we whip it. This means we must constantly be aware, keep an eye on the head-word (huatou), watch over it, not letting it fall into deluded thoughts or be swayed by external conditions, maintaining continuous effort to eliminate habitual tendencies and end birth and death.

Original Text:

认识本性就成道了吗？没有！临济公说识这句的人自救不了，六道轮回还不能出。因为初初见性是法身边，还是小孩子，所以，净土宗人诽谤禅宗就在这方面，他说禅宗不好啊，生死轮回断不了呀！还是净土宗好，到西方稳妥。禅宗人还有思惑在，六道轮回、分段生死是不能了的，的确是这样。

但是，我们修禅宗或其他宗，并不是说悟到本来、见到本性就算数了，还要用功，绵密保任，做除习气的功夫啊！故禅宗讲牧牛，这牛性很野，我们要把牛鼻绳子抓得紧紧的，鞭子高高举起，它野性一发，就抽它、打它。就是要时时觉照，照顾话头，看住它，不让它陷入妄念，不让它为境界所转，时时刻刻用功，做保任功夫，才能除尽习气而了生死。

Footnotes/Annotations:

Herding the ox (牧牛): A metaphor in Chan Buddhism representing the practice of taming the mind and eliminating delusions.
Head-word (话头, huatou): A critical phrase or question used in Chan meditation to focus the mind and break through delusion.
Habitual tendencies (习气): Deep-rooted habits and attachments accumulated over time.

English Translation:

After enlightenment, how should we practice? Within this phrase, there are three Essentials: Initial Essential, Intermediate Essential, and Supreme Essential.

What is the Initial Essential? After seeing the nature, you must clearly understand without error, confidently acknowledge it yourself, and not harbor doubts based on others' words—that doesn't count. You must truly acknowledge it yourself without any doubt, affirming that this is your true nature. This is the Initial Essential. If you are half-believing and half-doubting, it doesn't count. Once your footing is firm, even if a Buddha or patriarch appears, you won't waver. This is not easy. Speaking of this, I recall the story of Minister Yu Xiu consulting Chan Master Ziyu.

Minister Yu Xiu asked Chan Master Ziyu, "What is Buddha?" The master called out, "Minister!" Yu Xiu responded, "Yes?" Chan Master Ziyu said, "That is it; there is nothing else." This is Buddha—the one who responded is Buddha; there is nothing else. "Oh!" The minister understood and became enlightened. However, when Chan Master Yaoshan heard about this, he said, "Alas! Minister Yu Xiu has been buried by Mount Ziyu." When this remark reached Minister Yu Xiu, he thought, "Oh dear, perhaps my enlightenment isn't genuine? Why did he say Mount Ziyu buried me? Did I not attain enlightenment? Was I wrong?" He doubted himself, his footing unstable, easily hooked by Chan Master Yaoshan. He hurried to ask Master Yaoshan, "Great Master, I heard you said I was buried by Mount Ziyu, that my enlightenment was incorrect. Please, Great Master, instruct me." Seeing him say this, Yaoshan laughed heartily, thinking, "Indeed, your footing is unstable; a little hook and you came running." He said, "Very well, you ask, and I will answer you."

Minister Yu Xiu then asked the same question as before: "What is Buddha?" Chan Master Yaoshan, like Chan Master Ziyu, called out, "Minister!" Yu Xiu responded, "Yes?" Yaoshan immediately asked him, "What is it?" He turned his gaze inward to see what it was. "Oh!" This time, he truly became enlightened.

Original Text:

悟后怎样用功呢？这一句里面就分三要，这是第一句的三要：初要、中要、上要。

初要是什么呢？初要就是见性，见到本来之后，你明白无误了，自肯承担了，不是听人家说说就起怀疑，那不算数的，要真正自肯承担了，不怀疑了，肯定了这是我们的本性，这是初要。假如你将信将疑的，那不算数。脚跟站稳了，纵然是佛祖现世你也不动摇，这也不是容易的。讲到这我想起于岫大夫参紫玉禅师的公案。于岫大夫问紫玉禅师：「如何是佛？」禅师召于岫大夫：「大夫！」于岫答应了：「哎！」紫玉禅师道：「即此是，无别物。」这就是佛，你答应的就是佛，没有别的东西了。「噢——」大夫明白悟道了。但是，药山禅师听了之后说：「唉呀，坏了，于岫大夫被紫玉山埋掉了。」这句话传到于岫大夫那里，他想：「唉呀，大概我悟的不是吧？他怎么说紫玉山把我埋掉了，我难道不是悟道？是错了吗？」他怀疑了，脚跟站不稳，被药山禅师一钓就钓了去。他连忙跑去问药山禅师道：「大和尚啊，闻你说我被紫玉山埋掉了，说我悟得不是，请大和尚您开示。」药山见于岫大夫这么说，哈哈一笑，心想：你这个人果然脚跟站不稳，叫我一钓就钓来了。就说：「好吧，你来问，我答复你。」于岫大夫就前面的问题再问：「如何是佛？」药山禅师不像紫玉禅师那样，召于岫大夫答应之后，直接指示。药山也跟紫玉一样召唤他：「大夫！」于岫答应了：「哎！」药山马上反问他：「是什么？」他回光返照看是什么？「噢——！」他这下子悟道了。

Footnotes/Annotations:

Initial Essential (初要): The first essential step after enlightenment—firmly establishing confidence in one's realization without doubt.
Minister Yu Xiu (于岫大夫): A historical figure who consulted with Chan masters to understand the Dharma.
Chan Master Ziyu (紫玉禅师) and Chan Master Yaoshan (药山禅师): Prominent Chan masters known for guiding students toward enlightenment.
"What is Buddha?": A classic question in Chan dialogues probing the nature of enlightenment.
Turning the gaze inward (回光返照): A practice of introspection to observe the true nature of mind.

English Translation:

Actually, both methods are direct pointing; the techniques are just different. One tells you directly, and the other asks you a reflective question. Because you ask, "What is Buddha?" I must answer your question, but not by directly explaining what Buddha-nature is. Instead, I first call out to you, then there are two ways to respond. One is to directly tell you, as Chan Master Ziyu did: "That is it; there is nothing else." The other is Chan Master Yaoshan's method of asking: "What is it?"—reflecting back to you, "Who is the one responding to me?" Ah! That is Buddha! So he became enlightened. It seems simple, but it depends on whether your footing is firm. If you are truly firm, telling you directly also works.

For example, when Damei Fa-chang consulted with Master Mazu, he also asked, "What is Buddha?" Mazu said, "Mind is Buddha." Your mind is Buddha. Damei became enlightened and immediately left. Mazu wanted to test whether his enlightenment was genuine. After some time, he sent an attendant to check on Damei: "Tell Damei that Mazu's teaching has changed; it's no longer 'Mind is Buddha,' but 'No mind, no Buddha.' See how he responds." The attendant went to see Damei. When Damei saw Mazu's attendant, he asked, "How is Master Mazu?" The attendant said, "Master Mazu is well!" Damei asked, "What is his Dharma teaching now?" The attendant said, "Master Mazu's Dharma is now 'No mind, no Buddha.'" Damei said, "Ah! That old man is confusing people. Regardless of 'No mind, no Buddha,' I only uphold 'Mind is Buddha.'" You see how firm his footing was, without the slightest doubt. Therefore, if we truly see the Way, our footing is firm without doubt. This is the Initial Awakening of the first phrase's Initial Essential.

Original Text:

其实同样是直指的方法，不过是手法不同而已，一个直接告诉你，一个反问你一句。因为你问如何是佛，我总要对你这个问题答复，不能答非所问的。答问时不是直接说佛性如何如何，而是先召唤你一声，然后有两种答法，一是直指你答应的是什么。如紫玉禅师的「即此是，别无物。」一是药山禅师的问：「是什么？」即反问答应我的是谁？噢！这就是佛嘛！所以他就悟道了。看起来很简单，就看你脚跟站得稳不稳，你真正站得稳，就直接告诉你也行。像大梅参马祖，也问马祖如何是佛？马祖说：「即心是佛。」就是你的心就是佛，大梅他悟道了，马上就回去了。马祖还要试试他是不是真悟道，过了一段时间，就叫侍者去考考大梅：你和大梅讲，马祖现在佛法变了，不是即心即佛，而是非心非佛了，你看他怎么样。侍者领命去看大梅了。大梅一看马祖侍者来了，就问他：马祖现在好吗？侍者说：啊，马祖很好！大梅问：马祖的佛法怎么样？侍者说：马祖佛法现在是非心非佛。大梅说：嗨！这个老汉惑乱人心，任他非心非佛，我只管即心即佛。你们看他脚跟站得多稳，毫不怀疑。所以我们要是真正见道，就脚跟站得稳不怀疑了。此为初发明心，是第一句的初要。

Footnotes/Annotations:

Damei Fa-chang (大梅法常): A Chan master and disciple of Mazu, known for his deep realization.
Master Mazu (马祖): Mazu Daoyi, a prominent Chan master whose teachings greatly influenced Chan Buddhism.
"Mind is Buddha" (即心是佛): A key teaching pointing directly to the identity of one's mind with Buddha.
"No Mind, no Buddha" (非心非佛): A teaching emphasizing that Mind and Buddha are empty of inherent existence.
Firm footing (脚跟站稳): Metaphor for having unwavering confidence in one's realization.

English Translation:

What is the Intermediate Essential? After enlightenment, one should maintain and uphold it, not thinking that enlightenment is the end. Because habitual tendencies still exist, one must constantly be vigilant and maintain continuous awareness. As we mentioned earlier, for those who recite the Buddha's name, as soon as a thought arises, they immediately bring up the Buddha's name. For those who hold mantras, they immediately recite the mantra. For those who practice Chan, they become aware that fundamentally nothing can be attained. In Mahāmudrā practice, when a thought arises, "PHEM!"—a sharp exclamation shatters the delusion. This is the supreme key instruction in Mahāmudrā for maintaining awareness. Therefore, all practitioners must practice maintaining awareness. Knowing how to maintain is the Intermediate Essential.

Original Text:

中要呢？既然是悟道之后，应该保任了，不是一悟就了，因为习气还在，要时时刻刻照顾话头保任。我们上面说的念佛人，这个心念一动，马上佛号一提；持咒人，就是把咒一提；参禅人就是一觉，根本不可得。在大手印讲来，就是你心一动，「呸」！迎头一喝，把妄念喝掉，就是大手印的做保任功夫的最上口诀。所以一切修道人都要做保任功夫，知道保任，这是中要。

Footnotes/Annotations:

Intermediate Essential (中要): The second essential step—diligently maintaining and upholding one's realization through continuous practice.
Mahāmudrā (大手印): As previously noted, a term in Vajrayana Buddhism referring to the "Great Seal," representing the nature of mind and reality.
"PHEM!" (呸): A sharp exclamation used in certain meditative practices to cut through delusion.
Maintaining awareness (保任): Continuously practicing mindfulness to preserve one's realization.

English Translation:

What is the Supreme Essential? We continuously maintain awareness, always upholding it—maintain, maintain, maintain—once it is thoroughly maintained, we should not cling to the maintaining. Holding onto it without letting go is still an intentional effort. We need to advance further and discard this "maintaining," entering into effortless functioning. However, after a long period of maintaining, it is not easy to let go of it. So, we wish to let go but cannot—that is the Supreme Essential of the first phrase. This describes the process of practice. Therefore, when we practice, we must understand that enlightenment is not the end. Of course, there are those who suddenly awaken, suddenly cultivate, and suddenly realize, completely resolving everything in one enlightenment—that is a great bodhisattva returning, not something ordinary people can achieve. Even great bodhisattvas, when they return, have also progressed gradually in the past; it wasn't achieved instantly. We must understand the effort involved and practice diligently. Therefore, I often tell people to practice well; it's not over after a moment of enlightenment. We must proceed from being near the Dharma body to entering the true position of the Dharma body, and then advance further.

Original Text:

上要呢？我们时时刻刻照顾，时时刻刻地保，保、保、保，保熟了，总不能执在保上。保住它不放，这是有功之用，我们还要上上升进，要把这个「保」去掉，进入无功之用。但这保的功夫做了不少时候，要去掉也是不容易的，所以想去而不能去，这就是第一句的上要。这是讲功夫的过程，所以我们做功夫要明白，不是一悟就罢休的，当然也有顿悟顿修顿证，一悟之后就彻底了了，那是大菩萨再来，不是一般凡夫能做到的。大菩萨再来时能顿悟、顿修、顿证，但是他从前也是这么渐渐做来的，也不是一下子就成功的。我们要晓得其中甘苦，好好地做功夫。所以，我每每对人讲要好好做功夫，不是悟一下子就完了，须由法身边进入法身正位，再上上升进始得。

Footnotes/Annotations:

Supreme Essential (上要): The third essential step—transcending even the practice of maintaining awareness, entering effortless functioning.
Effortless functioning (无功之用): Acting naturally without deliberate effort, in harmony with one's true nature.
Advancing further (上上升进): Progressing to higher levels of realization beyond initial enlightenment.

English Translation:

The second phrase, the Mystery within the Meaning: "How can subtle understanding allow for questions from Asanga? How can bubbles compete with the function of cutting off the flow?" The Buddha-nature is signless; it is the source of all dharmas. It can only be illuminated and realized with the light of wisdom; it cannot be seen with the eyes. Understanding that all the myriad phenomena in the world are reflections manifested and accomplished by our wondrous nature—that nature is form and form is nature, nature and form are non-dual, with boundless marvelous functions—is indeed subtle. However, it is still something that can be seen and spoken of; it's not truly subtle yet. One must realize that all light and supernatural powers return to the mind, with not the slightest attachment, not a single dharma established, not a single thread attached, nothing to be said—only then is it truly subtle. Therefore, the sutra says: "All that is spoken is without real meaning." One must understand to the point of being beyond words, subtle to the point of indescribability—that is truly subtle.

So, Master Linji said: "How can subtle understanding allow for questions from Asanga?" At this realization, even the most adept questioner like Bodhisattva Asanga cannot raise a question. "How can bubbles compete with the function of cutting off the flow?" "Bubbles" refers to the continuous arising and ceasing of thoughts, like bubbles forming and bursting, representing questions and answers. No matter how many questions and answers, how much you speak of profound mysteries, ultimately it's still conceptual understanding—just bubbles. Since these are not the true reality, they are compared to bubbles. No matter how many verbal exchanges, like a mass of bubbles, how can they bear the great function of cutting off the flow of delusions?

Therefore, "A move beyond, and even a thousand sages cannot transmit." It's not something that can be expressed in words or understood through thought. One must let go of everything and personally practice diligently, truly realizing this state, and only then can one illuminate and realize it with the light of wisdom. Therefore, it is said: "How can subtle understanding allow for questions from Asanga? How can bubbles compete with the function of cutting off the flow?"

Original Text:

第二句，意中玄：「妙解岂容无著问，沤和争负截流机！」佛性是无相的，是万法的根源，只有以智慧光明来照它、体认它，而不能目睹。明白世间千差万别的一切事相，都是我们的妙性所显现、所成就的影子，性就是相，相就是性，性相不二，妙用无边。真正理解这些道理的确是妙，但还是有相可见，有言可说，还非真妙；须证到一切光明、神通摄归自心，丝毫无住，一法不立，一丝不挂，无言可说，才真是妙。所以，经云：「凡有言说，都无实义。」须解到不可言解，妙到无可言妙，才是真妙。所以，临济公说「妙解岂容无著问」，证到这里即使是最会提问题的无著菩萨，也无法开口提问题了。「沤和争负截流机」，沤和就是水泡泡此起彼和，就是指有问有答。任你百问千答，任你说玄道妙，终归有解，不过是水泡泡。因为这都不是真，都不是正题，所以，将之比为水泡泡。任你百千亿有言有说的问答，如水泡泡聚成一大块，如何负得起截断众流之大机大用？所以，「向上一着，千圣不传」，不是语言可以说到、思想可以理解到的，须要一切放下，自己实地做功夫，真实证到这种境界，才能以智慧光明来朗照、体认它，所以说「妙解岂容无著问，沤和争负截流机」。

Footnotes/Annotations:

Mystery within the Meaning (意中玄): The second level of understanding, focusing on the profound meaning arising from one's true nature.
Asanga (无著): A fourth-century Indian Buddhist philosopher and bodhisattva known for his deep understanding and teachings.
"All that is spoken is without real meaning" (凡有言说，都无实义): A teaching emphasizing the limitations of language in expressing ultimate truth.
"A move beyond, and even a thousand sages cannot transmit" (向上一着，千圣不传): Indicates that the ultimate truth is beyond words and cannot be conveyed by even the greatest sages.

English Translation:

Here, we also divide it into the Initial Essential, Intermediate Essential, and Supreme Essential, indicating the progress in practice. In the previous discussion of the Supreme Essential of the first phrase, we mentioned that despite wanting to forget about maintaining, due to insufficient effort, one cannot easily forget. Therefore, the previous phrase is the "Mystery within the Phrase."

We refer to the Three Mysteries as the Mystery within the Phrase, the Mystery within the Meaning, and the Mystery within the Essence. The phrase is the words spoken; the meaning is the profound meaning arising from the essence; the essence is the One True Dharmadhātu (the true nature). From the essence arises meaning, and from meaning arises phrases (speech or writing), which can educate everyone. Therefore, the first phrase, "Just observe the puppet on the stage; all its moves rely entirely on the person behind the scenes," is the Mystery within the Phrase. The Mystery within the Phrase has three Essentials.

Now, the second phrase, "How can subtle understanding allow for questions from Asanga? How can bubbles compete with the function of cutting off the flow!" is the Mystery within the Meaning. It refers to the profound meaning arising from our luminous essence, the One True Dharmadhātu. Without the meaning, how can phrases be expressed? When holding meetings, people ask, "Do you have any opinions? What do you think?" From meaning, phrases are expressed—this is the Mystery within the Meaning.

What about the Initial Essential here? In the previous Supreme Essential of the Mystery within the Phrase, we wanted to forget about maintaining but couldn't. Now, after practicing for a long time, we can forget—we forget about maintaining and no longer hold onto it. Therefore, when practice reaches this point, without maintaining, it feels more relaxed and joyful. When you were still maintaining, you were carrying a burden; even if you had reduced a hundred pounds to ninety-nine pounds, there was still one pound remaining. Now that even maintaining is gone, you truly enter the position of non-action and naturally feel relaxed and joyful. However, although you have forgotten, sometimes it still resurfaces; it's not yet thorough.

Original Text:

这里也分三要：初要、中要、上要。这就是表示功夫增进，我们上面说的第一句的上要，要忘保任尚不能。到这里功夫做久了，能忘了，忘记保了，不再保它了，所以功夫做到这里不保了，它就比保的时候轻松愉快。因为你还有保在时，要挑担子，虽然一百斤去了九十九斤，但还有一斤在啊！所以到了保也没有了，真正要入于无为了，当然是轻松愉快。但是，忘是忘了，有的时候还翻起来，还不彻底。

English Translation:

At the Intermediate Essential, one truly enters non-action; not a single dharma can be attained. At this time, there is no inside or outside, no long or short, no blue or yellow—nothing at all. One enters the true position of non-action. Reaching this point in practice is excellent; it's like the full moon shining brightly overhead—no matter how you try to push it away or pull it closer, it remains there. This symbolizes the level of practice at this stage. Everyone has a luminous essence; it's just because of inverted delusions and attachments that we don't see it. Now that all these illusory things have been cleared away, they no longer exist, so when delusion is purified, the inherent clarity manifests—the light appears. Reaching the Intermediate Essential, one naturally experiences immense peace and joy, with the light shining brilliantly.

Original Text:

到了中要呢？就真正进入无为了，一法不可得了。这个时候是无内无外、无长无短、无青无黄什么都没有，入于无为正位了。功夫做到这里，很好很不错，就像一轮中秋明月朗照头上，推也推不去，拉也拉不来，这就是功夫进到这个层次的象征。每个人都有一个光明体，就是因为颠倒妄想执着之故而不见啊！现在把这些虚妄的东西都清除了，都没有了，所以，妄净自显通明，光明就发现了。所以到了这个中要，他自然就安乐得不得了，光明朗照了。

English Translation:

At the Supreme Essential of the Mystery within the Meaning, even non-action cannot be attained. In the Intermediate Essential, there was still non-action present. When our practice reaches the level of the Seventh Ground Bodhisattva, entering non-action, there is still an attachment to non-action, and one cannot yet forget about non-action. At the level of the Eighth Ground Bodhisattva, even non-action is gone, and the practice is even more advanced. Thus, practice progresses layer by layer. At this point, there is no so-called "practice" anymore. What is practice? Ah! It is all gone. This effortless effort has immense merit, dissolving all traces of practice and non-action—everything is eliminated, and there is no concept of non-action anymore. At this time, without seeking supernatural powers or transformations, they naturally arise. When practice reaches this stage, one has understood the Two Mysteries and Six Essentials and can teach and transform humans and heavenly beings. Therefore, Master Linji said: "If you realize this phrase, you can become a teacher of humans and gods." This is the Supreme Essential.

Original Text:

到了意中玄的上要呢，连无为也不可得了。中要时，还有无为在，所以，我们功夫做到第七地菩萨的时候，要入无为还有个无为在，无为还不能忘。到八地菩萨的时候，无为也没有了，那就是功夫更好了，所以功夫都是一层一层地进步的。到这时候呢，就无所谓功夫了。什么叫功夫？唉！都没有了。这无功之功，其功甚大，把所有的做功夫、无为的痕迹，都浑化得没有了，一起都消除了，无所谓无为了。此时不求神通变化，而神通自来。功夫做到此地位，已明两玄六要，可以教化人天，故临济公云：此句荐得可以为人天师。这就是上要。

Footnotes/Annotations:

Non-action (无为, Wu Wei): A Taoist and Buddhist concept referring to natural, effortless action in harmony with the Tao or true nature.
Seventh and Eighth Ground Bodhisattva (第七地、第八地菩萨): Stages in the Bodhisattva path representing advanced levels of spiritual attainment.
"Effortless effort" (无功之功): Acting in perfect harmony with one's true nature without deliberate effort or attachment.
"Teacher of humans and gods" (人天师): A title indicating someone capable of teaching both humans and celestial beings due to profound realization.

English Translation:

Therefore, practice has levels; one cannot ascend to heaven in a single step. It depends on how one diligently works, never forgetting, constantly maintaining, maintaining until it becomes thoroughly familiar. Once it becomes familiar, one must not cling to the maintaining. Holding onto it is intentional effort; we need to forget it, entering a state of transformation. At this point, have we completely arrived home? Not yet; there is still the Mystery within the Essence, which is the final phrase: "The seal of the Three Essentials opens the narrow vermillion dot; there is no room for deliberation between host and guest." Originally, there was only one phrase—our tranquil one mind, the One True Dharmadhātu. This One True Dharmadhātu is elaborated into three layers, subtly indicating the progression in practice to prevent people from being confused about the true suchness, mistaking unverified understanding for genuine realization. Therefore, one phrase is expanded into three phrases.

Original Text:

所以做功夫是有层次的，非一步即能登天，而是要看当人怎样努力去做，时时刻刻不忘记，时时刻刻保，保得久熟，熟了忘，忘了化，入于化境。这时，是不是完全到家了？还没有，还有体中玄，就是「三要印开朱点窄，未容拟议主宾分」，这是最后一句。本来只有一句，就是我们的寂灭一心，就是一真法界。这一真法界化成为三层，细微的表示做功夫的进程，以免儱侗真如，顢顸佛性而未证为证，故一句化为三句。

English Translation:

In the final phrase, the Mystery within the Essence: "The seal of the Three Essentials opens the narrow vermillion dot; there is no room for deliberation between host and guest." What is the "vermillion dot"? It represents our true mind. "Narrow" means not expansive, indicating that at this point, your vermillion dot (true mind) is not yet vast, and the marvelous function is not yet great. You still need to train in the three critical aspects.

What are these Three Essentials? They are not the Initial, Intermediate, and Supreme Essentials mentioned earlier, but the Three Essentials of body, speech, and mind. Just like when we practice the Mind-Centered Secret Dharma, we use the body, speech, and mind of the Three Mysteries for empowerment. All Dharma gates or worldly practices require the use of body, speech, and mind. No matter what school you practice or what you do, you cannot depart from body, speech, and mind.

When the body displays dignified deportment, and your practice reaches a certain level, your appearance and physical body will undergo changes. Body and mind exhibit dignified demeanor; you set an example for others. Not droopy-eyed or listless, but dignified, with full spirit. Practitioners should lead by example, especially in all behaviors, serving as a model for everyone. You should not live, eat, and behave just like ordinary people; you must strictly observe precepts and possess dignified appearance and noble demeanor. Therefore, do not judge someone solely by their eloquence or lofty tone; observe the height of their conduct. If one's conduct is low while preaching high, that won't do. Saying a mile but walking an inch is even worse. Thus, not only should practitioners practice what they preach, but even laypeople should align their words and actions. This is our Dharma realm where principle and phenomena are unobstructed. When we reach the stage where phenomena and phenomena are unobstructed, everywhere and always, the body displays dignified deportment.

The mind is the profound meaning arising from our essence—how to teach and transform sentient beings. This is the mind. Speech refers to speaking and teaching the Dharma, responding appropriately according to conditions. Dharmas have no fixed dharmas; one prescribes the right medicine according to the ailment. Initially, one may not be familiar, but over time and experience, observing conditions becomes familiar, and one can clearly discern the capacities of all sentient beings and teach accordingly. This is the Three Essentials of body, speech, and mind. Through such training, your vermillion dot, which is your true mind, opens up, thus initiating vast and boundless marvelous functions. The "seal" is like an official's seal, which can handle any matter it stamps. Here, the "seal" refers to our mind. At this time, our mind initiates great functions; there's nothing we do not know, nothing we cannot handle. This is "The seal of the Three Essentials opens the narrow vermillion dot."

Original Text:

最后一句，体中玄：「三要印开朱点窄，未容拟议主宾分」。朱点是什么？朱点就是我们的真心。窄，狭窄，不广阔。即说这时候你的朱点（真心）还不广阔，妙用还不大，还要在三个要紧的环节上锻炼。

这三要是什么呢？非上面所说的初要、中要、上要，而是身口意三要。就像我们修心中心密法，用以三密加持的身口意。所有一切一切法门或是世间法，都是要用身口意来做功夫，不论你修什么宗或是做些什么事情，都离不开身口意。身显威仪，你功夫做到相当程度，你的形貌、躯壳都起变化了，身心具威仪，以身作则，给大家做榜样。不是倒眉瞌眼、萎靡不振的，而是威仪堂堂、精神饱满的。修法的人要以身作则，尤其是在一切行持上，作一切人的榜样，不能够生活饮食起居与俗人一般，要严守戒律，具威仪相、大人相。所以说不要看某人言词好、调子高，要看他行持之高低。行持很低，说到做不到，那就不行了；说得一丈，行得一尺，那就更差了。所以，不但修法人要说到做到，就是世俗人也须言行如一。这就是我们的理事无碍法界，做到后面事事无碍法界，就是在在处处，时时刻刻，都是身现威仪。

意就是我们由本体而发出的大意，对一些众生怎么来教化，这就是意。口就是说话、讲法时，随机对答，法无定法，对症下药，当然，一开始还不熟悉，慢慢地经历一段时间，观机熟了，就能清清楚楚地看出一切众生的来机，而当机说法了，这就是身口意三要。经过这样锻炼就把你的朱点，也就是真心印开了，从而起广大无边的妙用。印就如做官的印，印到什么事情都能承办。这里说的印就是我们的心，我们的心就是印。我们的心到这个时候即发起大机大用，所有一切事情无有不知、无所不知，都能承办。这就是「三要印开朱点窄」。

English Translation:

"There's no room for deliberation between host and guest" means that when anything comes before you, there's no need for thinking or consideration—you are perfectly clear. When we reach this level of practice, we can be teachers of Buddhas and patriarchs. But this doesn't mean becoming the teacher of Amitābha Buddha or Śākyamuni Buddha (since they have already become Buddhas). Instead, it means being a teacher for those who aspire to become Buddhas and patriarchs in the future, guiding them on the right path, realizing the Great Way, and attaining Buddhahood. Therefore, it is said to be a teacher of Buddhas and patriarchs. In other words, if great beings vow to become Buddhas to save sentient beings, you can serve as their teacher and model. So, we must not misunderstand this.

Original Text:

「未容拟议主宾分」，就是任何事情来到面前，不要去思索考虑，我都是一清二楚。我们能做到这层功夫，就能为佛祖之师。但不是做阿弥陀佛、释迦牟尼佛的师父（因为阿弥陀佛、释迦文佛已经成佛了），而是做发愿将来要成佛做祖的人的师父，引导他上正路，证大道，成佛果，所以说是为佛祖之师。也就是说有大丈夫要发愿成佛，要救度众生，你就能为其师表了。因此这不要弄错了。

Footnotes/Annotations:

"No room for deliberation between host and guest" (未容拟议主宾分): Indicates immediate, intuitive understanding without the need for conscious thought or differentiation.
Teacher of Buddhas and patriarchs (佛祖之师): Symbolizes a highly realized being capable of guiding even those who aspire to Buddhahood.

English Translation:

This phrase also needs to be divided into the Initial, Intermediate, and Supreme Essentials. So what is the Initial Essential here? In the Supreme Essential of the Mystery within the Meaning, one has already dissolved into the function of non-action, an effortless great function—there is no more practice to speak of. With nothing remaining, one returns to the origin. Originally, everything was profoundly subtle; now, having reached the point where the bright moon hangs overhead—the position of the Eighth Ground Bodhisattva—one manifests all kinds of supernatural powers and marvelous functions. Only by not clinging to these supernatural powers and marvelous functions can one return from the marvelous to the ordinary. If you become attached to supernatural powers and marvelous functions, you cannot return and will fall into demonic states. Therefore, in practice, one must not cling to anything; everything must be unattainable. As the Heart Sutra says: "Because there is nothing to be attained, the Bodhisattva relies on Prajñāpāramitā, and the mind is without hindrance." Only with nothing to attain can one realize Anuttarā Samyaksaṃbodhi (Unsurpassed Complete Enlightenment). If there is something to attain, it ruins everything. Here, one returns from the marvelous to the ordinary—nothing can be attained, nothing can be attained, everything is unattainable.

This "ordinary" does not mean that there is nothing at all, but is like water—plain, plain, plain. Within the plainness lies the ultimate flavor, an indescribable, supreme taste. This is just a metaphor; it's indescribable.

Original Text:

这一句也要分初、中、上三要，那么初要是什么样呢？上面意中玄的上要，已经是泯化无为之机了，是无功大用，这还有什么功夫可讲呢？没有了。没有了就返本还原了，由妙而返淡了，本来都是玄妙得不得了，因为到了朗月当头这个八地菩萨的位子，他是发一切神通妙用的。我们不住着神通妙用，才能够由妙而返淡；假如你住着神通妙用上了，那就不能返了，要入魔去了。所以，做功夫不能执着，一切不可得，要归于无所得。所以《心经》说：「以无所得故，得阿耨多罗三藐三菩提」，无所得才证成无上正等正觉，有所得就坏了，这里由妙而返淡了，不可得、不可得，一切不可得。这个淡并不是什么东西都没有的淡，而是像水一样，淡、淡、淡，淡之中有至味在，有不可言说的、至高无上的味道在里面，这只是比方，没办法讲了。

Footnotes/Annotations:

Heart Sutra (心经): A central Mahayana Buddhist scripture emphasizing the concept of emptiness and non-attachment.
Anuttarā Samyaksaṃbodhi (阿耨多罗三藐三菩提): Sanskrit term meaning "Unsurpassed Complete Enlightenment."
Returning from the marvelous to the ordinary (由妙而返淡): Letting go of attachment to profound experiences and returning to simplicity and naturalness.
"Within the plainness lies the ultimate flavor": An expression indicating that true profundity lies in simplicity and ordinariness.

English Translation:

At the Intermediate Essential, one appears muddled and foolish all day, merely eating when hungry and sleeping when tired. Therefore, Layman Pang's daughter said: "It's not difficult, it's not easy; when hungry, eat; when tired, sleep." Their family spoke in "three barriers": Layman Pang said, breaking through the Initial Barrier: "Difficult, difficult, difficult; like sprinkling ten bushels of sesame seeds on a tree." His wife said, breaking through the Intermediate Barrier: "Easy, easy, easy; on the tips of every grass, the meaning of coming from the West." His daughter said, breaking through the Final Barrier: "It's not difficult, it's not easy; when hungry, eat; when tired, sleep."

Reaching the Intermediate Essential at this time, one merely eats when hungry and sleeps when tired. Upon hearing these principles, many people feel it's not very beneficial. They think, "No supernatural powers at all—have we become fools or idiots?" When people hear this, they don't want to listen. They prefer to hear about developing supernatural powers, transformations, and great marvelous functions. When they hear it's just eating and sleeping, they say, "Ah, there's nothing at all—like fools or idiots—boring." They feel lonely and tasteless. Therefore, only those with great wisdom can understand, knowing without doubt, understanding and delighting in it. Thus, practicing requires being a true great person, not something ordinary people with little wisdom can achieve.

When we practice and reach the Intermediate Essential of the Mystery within the Essence, it has long been plain, plain, plain—so plain that there are no words to describe it. How can it be explained? Originally, it's neither action nor non-action. In walking, standing, sitting, lying down, in movement and stillness, in all interactions, everything is clearly illuminated. Clearly illuminated, like the bright sun overhead—you can't push it away or pull it closer; there is not the slightest trace of interruption.

In the previous Intermediate Essential of the Mystery within the Meaning, when the light shines brightly, the moon is present but not very bright. Now, it shines exceedingly bright; the moonlight has transformed into the radiance of the sun. Therefore, it is said to shine brightly overhead.

Original Text:

那么到了中要呢？他一天到晚浑浑噩噩、如痴如呆，只是穿衣吃饭而已。所以，庞居士的女儿说：「也不难，也不易，饥来吃饭困来眠。」他们一家人说的是三关语，庞居士说的是破初关：「难、难、难，十担麻油树上摊。」他老婆说的是破重关：「易、易、易、百草头上西来意。」他的女儿说的是破牢关：「也不难，也不易，饥来吃饭困来眠。」所以到了中要这个时候，只是穿衣吃饭而已。

这些道理很多人听了，就觉得不大受用，怎么一点神通没有，成痴子傻子了吧？所以，人一听到这里，他就不愿听了。他最爱听的是发什么神通，有什么变化，有多大多大的妙用。当他听到只是穿衣吃饭而已，就说：「唉，一点什么东西都没嘛！像痴子傻子一样，没意思。」他觉得孤寂乏味。所以，唯有大智慧的人才能明白，他能谙知而不疑，谙知而乐在其中。所以，做功夫须是的的大丈夫，不是一般小智小慧人能做到的。

我们做功夫做到体中玄的中要这个时候，早已是淡、淡、淡，淡得无言可说了，那么怎么讲呢？原来不是有为，不是无为，行走坐卧、动静酬酢往来之中都是历历孤明啊！历历孤明，如朗照当头，推也推不走，拉也拉不来，没有丝毫断续的痕迹。上面意中玄所说的光明朗照时，月亮是有了，只是还不怎么明亮，现在才是光明朗照的不得了，由月亮的光亮变为太阳的光芒了，所以说朗照当头。

Footnotes/Annotations:

Layman Pang (庞居士): A famous lay Buddhist practitioner in Chinese Chan Buddhism known for his profound understanding.
"Three barriers" (三关语): Metaphorical expressions representing stages of spiritual realization.
"When hungry, eat; when tired, sleep" (饥来吃饭困来眠): An expression of naturalness and simplicity in advanced practice.
"Clearly illuminated" (历历孤明): A state of clear, unobstructed awareness.
Transition from moonlight to sunlight: Symbolizes the progression from initial enlightenment to complete realization.

English Translation:

What about the Supreme Essential? Ah! It is even more indescribable. At this point, it's hard to find words. When the World-Honored One (the Buddha) saw Mañjuśrī and Kāśyapa raise the mallet and then descend from the seat, the ancient Chan masters would at this point brush their sleeves and return to their abodes. Because at this time, even the sunlight shining brightly overhead is gone.

Previously, a monk asked Master Caoshan, "What is it like when the bright moon is overhead?" This means, "What is it like when the moon shines overhead?"—the practice has reached the Mystery within the Meaning but not yet the Mystery within the Essence. When reaching the Mystery within the Essence, the moon transforms into the sun, shining even brighter. However, in Chan expressions, only the moon is used to represent this state; the sun is not mentioned. "What is it like when the bright moon is overhead?" Caoshan said, "You are still a person under the steps." You are still below the steps of the reception hall; not only have you not entered the hall or inner chamber, but you are still outside the reception hall—meaning your practice is still far from complete.

But this monk was persistent and wouldn't let Caoshan off easily. He said, "Master, please help me ascend the steps." He asked Caoshan to lend a hand to pull him up, to guide him into the hall and inner chamber. Caoshan said, "When the moon sets, we will meet." Wait until the moon above your head sets and is gone, then we can meet again.

When practice reaches the final stage, everything is dissolved and forgotten; nothing remains. Does nothing remaining mean falling into nihilistic emptiness? As we mentioned earlier, within the tastelessness lies the ultimate flavor! It's not that the light is gone or supernatural powers are gone; they exist but are unnoticed, unperceived, unattached—everything is dissolved and forgotten, without the slightest trace.

Initially, when we see the light, we feel it's very bright. But once you're familiar with it, you no longer feel you're in the light. For example, we live in the air every day; do you feel the presence of air? You don't. But if you're locked in a vacuum chamber, you immediately feel suffocated, as if you're about to die. At that moment, you desperately want to breathe air and thus become aware of its existence. Living in the air for a long time, you become accustomed to it and no longer notice it.

Therefore, "When the moon sets, we will meet" means you should not cling to the light. If you still hold onto it, you are trapped. Even the slightest attachment prevents the attainment of Buddhahood. Thus, we say that any supernatural powers or transformations cannot be clung to; you must act as if nothing exists, appearing like a fool or an idiot. In reality, it's not that the light is gone or the supernatural powers are gone; they exist but are unperceived. For example, everyone can wear clothes and eat meals—do you find it remarkable? Wearing clothes and eating meals are too ordinary to mention, so people generally don't cling to them. Now, when practice reaches this point, thoroughly familiar with not the slightest trace, everything is dissolved and forgotten.

Original Text:

那么上要呢？唉！更是不能言讲了，至此难于开口措词，世尊见文殊、迦叶白椎竟便下座，古来诸禅大德至此便拂衣归方丈。因为这时候你那朗照的太阳光也没有了。

从前有一个僧人问曹山大师，他说：「朗月当头时如何？」就是有个月亮照头上时是怎么样呢？这功夫已经做到了意中玄了，但还不是体中玄。那么做到体中玄，就是月亮变为太阳，更亮了。但是，在宗下的语句上，只是用月亮来表示，而没有说太阳。这个朗月当头怎么样呢？曹山说：「犹是阶下汉。」你还是在接引室的台阶下面，非但没有升堂入室，还在接引室下面，就是说你功夫还差得远，但这僧人也是个汉子，不放过曹山，就说：「师父，请接引上阶」。就是说请你助一臂之力，把我拉上来，接引我登堂入室！曹山说：「月落时相见。」等你头上月亮落掉了、没有了，再和你见面。这个功夫做到最后的时候，浑化相忘，什么都没有。什么都没有是不是断灭空？我们上面说无味当中有至味在！他并不是光明没有了，而是不知不觉了，不见了，不执着它了，浑化相忘，毫无痕迹了。

我们初初看到光，觉得很明亮，但是你熟悉了，也不觉得在光明中了。比如我们现在生活在空气当中，你觉得有空气吗？你并不觉得。但是把你关到一个真空的房间里去，你马上就会觉得闷气，好像要死了，这时你就想要透透空气，于是，才觉得空气的存在。生活在空气当中久了、习惯了，也就不觉得了。所谓「月落时相见」者，就是说你不要执着光明，你还有这个在就是窠臼。有一点点的执着，都不能成就佛果。所以我们说任何神通变化都不能执着，要像什么也没有一样，要如痴如呆。其实并不是光明就没有了，也不是神通没有了，是有而不觉了。比如我们每个人都会穿衣裳、都会吃饭，你还觉得是稀奇的事情吗？穿衣、吃饭这太平常了，不值得一谈，所以，一般人也不执着它。那么，现在做功夫做到这里，熟悉到了极点，无丝毫痕迹，就浑化相忘了。

Footnotes/Annotations:

Master Caoshan (曹山大师): Caoshan Benji (840–901), a prominent Chan master and co-founder of the Caodong school.
"When the bright moon is overhead" (朗月当头时如何): A metaphor for an advanced stage of realization.
"You are still a person under the steps" (犹是阶下汉): Indicating that the practitioner has not yet fully entered the highest realization.
"When the moon sets, we will meet" (月落时相见): Suggesting that one must let go of even the subtle attachments to realization.
"Dissolved and forgotten" (浑化相忘): A state where there is no attachment or conscious awareness of one's realization—it is completely natural.

English Translation:

In our practice of the Vajrayana (Tantric Buddhism), it's the same. When we reach the final stage, it's like the moon on the thirtieth day of the twelfth lunar month. Does the moon still appear on the night of the thirtieth day of the twelfth lunar month? At that time, you forget everything; you don't cling to any light—you've truly arrived home. At this time, only the perfect enlightenment and great wisdom remain, nothing else exists—nothing at all.

Perfect enlightenment and great wisdom mean there's nothing to be aware of, no duality. If there is a subject who is aware and an object that is aware, it's a problem. When practice reaches this level, you've truly arrived home! At this point, you can merge all things in the universe back into yourself—all these things are me. Therefore, Great Master Sengzhao said: "Who can merge all things back into oneself? Only the sage!" Is it only sages who can achieve this? Yes. Which ordinary person can do this? Who among ordinary people can know that all things are themselves? Only sages can achieve this.

Original Text:

我们学密宗也是这样，修到最后就如腊月三十的月亮。腊月三十晚上还有月亮现出来吗？就是说那时节你就忘记了，什么光也不住着了，真正到家了。这时候只是圆圆的圆觉大智朗然独存，别的东西都没有了，什么都没有了。

圆觉大智就是无所觉，无有相对，有能觉所觉就糟了。修法修到这个地步，才是真正到家啊！这时就能够把宇宙间所有一切万物都会归自己了，这些东西都是我。所以僧肇大师说：「会万物归自己者，其惟圣人乎？」是不是只有圣人能做到呢？是的。凡夫谁能做到？凡夫谁能知道这些万物都是自己啊？所以只有圣人才能做到。

Footnotes/Annotations:

Vajrayana (密宗): Also known as Tantric Buddhism, emphasizing esoteric practices leading to rapid enlightenment.
"Moon on the thirtieth day of the twelfth lunar month" (腊月三十的月亮): Symbolizes the complete absence of attachment or clinging—even to enlightenment itself.
Perfect enlightenment and great wisdom (圆觉大智): The ultimate realization of Buddhahood.
Great Master Sengzhao (僧肇大师): An important Chinese Buddhist monk and disciple of Kumārajīva, known for his profound writings.

English Translation:

Speaking of this, I recall a story. A monk asked Chan Master Dashui, "When the great chiliocosm is destroyed, does the Dharma body perish or not?" We know that the great chiliocosm undergoes four stages: formation, abiding, decay, and emptiness—it will eventually be destroyed. When the great chiliocosm is destroyed, does the Dharma body perish or not? We all know that the Buddha said the Dharma body is unborn and undying, neither coming nor going, neither moving nor shaking, unchanging and ever-present—the wondrous essence. The visitor asks whether the Dharma body perishes when the great chiliocosm is destroyed. If it were us, we might immediately answer, "The Dharma body does not perish." Such a response that doesn't consider the visitor's intention would be incorrect. Why? Because when answering, we should follow the visitor's line of questioning, piercing into their inquiry, making them feel the urgency, prompting them to turn back at the point where their mind cannot proceed, suddenly realizing their true nature. If we don't push them in, they cannot awaken. There's no need to explain principles to them; at this point, explanations are useless.

Therefore, Chan dialogues are not about explaining principles. They are like a double-edged sword—one side kills you, and the other revives you, allowing you to find life in death. So, Master Dashui replied, "The Dharma body also perishes." Ah! Doesn't this contradict the Buddha's teachings? Isn't this uttering misleading words and confusing people? Wouldn't this lead to falling into the Avīci Hell? However, if this reply were truly wrong, why did the esteemed monk Touzi Qing (Touzi Yiqing) light incense, pay respects, and praise him as an ancient Buddha reborn?

In fact, "the world" refers to all things, all of which are transformed and manifested by the vast Buddha-nature of sentient beings (that is, the Dharma body). Without the Dharma body, nothing exists. Therefore, the Lotus Sutra says: "These dharmas dwell in their positions; the worldly aspects are ever-abiding." This means that all things in the world are established based on the Dharma body. "These dharmas" refers to all things; "positions" refers to the One True Dharmadhātu (our Dharma body). "These dharmas dwell in their positions" means that all things and phenomena in the world are manifestations of the Dharma body, established based on the Dharma body. Therefore, the worldly aspects are the Dharma body; the Dharma body is the worldly aspects.

Original Text:

讲到这里，想起一个公案。有个僧人问大随禅师：「大千坏时，法身坏不坏？」我们知道大千世界有成、住、坏、空四个阶段，它毕竟是要坏的。大千世界坏的时候，这个法身坏不坏呢？我们大家知道，佛说法身是不生不灭、不来不去、不动不摇、不变不易、亘古常青的妙体。来者提出大千世界坏时法身坏不坏这个问题？要是我们就会马上答：「法身不坏。」这样不问来机的对答那就不对了，为什么？因为对答时要顺着来者的语脉，把他的问意打进去，叫来者知痛知痒，于心念不行处，蓦然回首，见到本性。不把他打进去，他就不能够开悟。不要和他讲道理，这时讲道理是没用的。所以，禅宗的话不是说道理，它是两面刃，一面是杀你，一面是活你，让你从死中得活。所以大随答复他说：「法身也坏。」哎呀！这话不是与佛所说大相径庭？莫不是错下名言，迷惑世人，这是要堕金刚地狱啊？但是，如果这个话真答错了，投子青和尚是大禅德为什么要装香作礼，称赞他是古佛再世呢？

原来所谓世间者，不论什么事物，都是我们广大众生的佛性（就是法身）所变化显现的，离开法身什么也没有。所以，《法华经》说：「是法住法位，世间相常住。」就是说世间的一切事物无一不是依法身而建立的。「是法」就是指不论什么事物，而「法位」就是一真法界（也就是我们的法身），「是法住法位」就是说世间的一切事事物物都是法身的显现，依法身而建立，所以，说世间相就是法身，法身就是世间相。

Footnotes/Annotations:

Chan Master Dashui (大随禅师): A Chan master known for his profound teachings.
Dharma body (法身): The ultimate reality or true nature of a Buddha, beyond physical form.
Lotus Sutra (法华经): As previously noted, an essential Mahayana Buddhist scripture.
"These dharmas dwell in their positions; the worldly aspects are ever-abiding" (是法住法位，世间相常住): A passage from the Lotus Sutra indicating the inherent stability and reality of phenomena as expressions of Dharma.

English Translation:

We know that phenomena are established based on principle, and principle is manifested through phenomena; principle and phenomena are inseparable. Therefore, the sutra says: "Nature and form are non-dual; mind and environment are one entity." The worldly aspects precisely manifest our Dharma body. The ancients said: "Amidst the myriad phenomena, the solitary body is revealed." Since the mind—the Dharma body—is ever-abiding and indestructible, the worldly aspects are naturally ever-abiding.

On the surface, the worldly aspects seem to be ever-changing, like the sea transforming into mulberry fields, constantly changing and impermanent. How can we say they are ever-abiding? In fact, the essence of things is never destroyed. It's just that when they are destroyed here, they are reborn elsewhere—they've merely changed locations. Su Dongpo explained this principle well in his "Red Cliff Prose": "Do you know about water and the moon? The one who passes is like this, yet has never gone; the one that waxes and wanes is like that, yet never increases or decreases. If we observe from the perspective of change, then heaven and earth cannot remain even for a moment; if we observe from the perspective of the unchanging, then things and ourselves are endless."

Water flows continuously, flowing and passing by. Although the water flows, it doesn't disappear; it continues to flow endlessly. The moon waxes and wanes; when it's waning, nothing is lost; when it's full, nothing is added. Despite its waxing and waning, the essence of the moon remains the same. Su Dongpo used water and the moon to illustrate that while the illusory appearances of all things are changing, their essence remains unchanged. He further explains that those with narrow minds who cling to illusory appearances see the world as constantly changing and impermanent, while enlightened and wise people who recognize the true essence shared by all beings understand that everything in heaven and earth is ever-abiding and unchanging.

Original Text:

我们知道，事以理成，理以事显，理事不可分，所以经云：「性相不二，心境一体，」世间相正是显现我们的法身，古德云：「万象丛中独露身」。心——法身既然是常住不坏，那么，世间相就自然常住了。

从世间相表面上看，似乎是沧海桑田，瞬息万变不长久的，怎么说常住呢？其实事物的本体实无坏灭，不过这边坏了，到那边又生了，搬了一个场所而已。这个道理苏东坡在《赤壁赋》中说得很好：「客亦知夫水与月乎？逝者如斯，而未尝往也；盈虚者如彼，而卒莫消长也。盖将自其变者而观之，则天地曾不能以一瞬；自其不变者而观之，则物与我皆无尽也。」

水不停的流啊流过去，水尽管流但并不是流过去就没有了，水还是滔滔不绝地流。月有阴晴圆缺，阴缺时候没有少掉什么，月亮晴圆的时候也没有多出什么来，尽管圆与缺，月亮的月体还是如此。东坡居士借水和月说明万物的假相在变化而实体未变易。同时又进一步说明心胸不豁达，执着假相的人看世间是沧海桑田，瞬息万变的，而开朗明智之士识得事物与众生一致的真体，就知道天地的一切一切皆是常住不变的了。

Footnotes/Annotations:

Su Dongpo (苏东坡): As previously noted, also known as Su Shi, a famous Chinese poet, writer, and statesman of the Song Dynasty.
"Red Cliff Prose" (《赤壁赋》): A famous essay by Su Dongpo reflecting on the nature of change and permanence.
"Nature and form are non-dual; mind and environment are one entity" (性相不二，心境一体): A teaching emphasizing the inseparable nature of essence and phenomena, mind and environment.

English Translation:

Those who have truly realized the Way are so carefree and at ease, pointing horizontally and vertically, everything becomes a marvelous truth; speaking inversely or directly, all are wondrous expressions. How can such subtle enjoyment be captured by words? Therefore, in our practice, we must diligently strive, not be lazy or procrastinate, and realize the Great Way within this lifetime, extensively liberating sentient beings, so as not to waste this life!

Original Text:

真正悟道者，就是如此潇洒自在，横拈竖指，皆成妙谛，倒说竖说，无非奇葩。此妙趣岂笔墨之所能形容！是故我等做功夫，必须精勤努力，不可懈怠因循，于有生之年，证成大道，广度众生，才无愧于此生也！

Footnotes/Annotations:

"Pointing horizontally and vertically" (横拈竖指): An expression indicating the freedom to express truth in any manner.
"Extensively liberating sentient beings" (广度众生): The Mahayana Buddhist vow to help all sentient beings attain enlightenment.

Bibliographic References:

Lotus Sutra (法华经): One of the most influential Mahayana sutras, emphasizing the potential for all beings to attain Buddhahood.
Diamond Sutra (金刚经): A key Mahayana text teaching the practice of non-attachment and the realization of emptiness.
Heart Sutra (心经): A concise and essential sutra in Mahayana Buddhism, summarizing the concept of emptiness.
Red Cliff Prose (赤壁赋) by Su Dongpo: A classic piece of Chinese literature reflecting on the nature of change and permanence.

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The Awakening to Reality Practice Guide and AtR Guide - abridged version

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The Awakening to Reality Practice Guide and AtR Guide - abridged version

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