Posts
Below is the complete, literal, paragraph‐by‐paragraph
translation of the entire text with the help of the o3-mini-high model.
Footnotes are produced by ChatGPT and are not found in the original Chinese text.
Commentaries are made by Zen Master Hong Wen Liang.
──────────────────────────────
Paragraph 1
English Translation:
Mo Zhao Ming
Song Dynasty · Master Hongzhi Chan
Original Text:
默照銘
宋·宏智禪师
Footnotes/Annotations:
“Mo Zhao Ming” is rendered by the title “Silent Illumination
Inscription” (using “Mo” for “silent” and “Zhao” for “illumination”). “宋·宏智禪师” indicates the author’s dynasty and his name/title.
──────────────────────────────
Paragraph 2 (The Poem “默照銘”)
English Translation:
Silently forgetting words, it manifests in clear brilliance.
Discerning the times, it unfolds expansively; in its very essence, it is
divinely spirited.
In its divine radiance it shines by itself, and within that illumination it remains
wondrous.
The dew, the moon, the starry river; snowy pines and cloud-wreathed
cliffs appear.
Though obscure, it grows ever luminous; though concealed, it becomes all the
more manifest.
Like a crane’s dream in the chill of mist, water holds the autumn flow.
Great cataclysms are utterly void; all things resound in thunderous accord.
The wondrous presence dwells in silence, its function unfolding within the illumination.
Where does the wondrous presence remain?
—Brilliant clarity shatters the dullness.
The Way of Silent Illumination has Departure and the Subtle as its roots.
Thoroughly perceiving the departure and the subtle, a golden shuttle and a
jade loom are at work.
The fundamental and the apparent interlace gracefully, as light and dark
mutually depend.
Dependent on no subject or object, at the very moment, all conditions exert mutual influence.
By drinking what is virtuous, the remedy is revealed; by striking at the wrong,
the poisonous drum resounds.
In the mutual interplay at the fundamental moment, killing and enlivening is up to me.
Arising from within the gate, and bearing fruit on the branches.
In silence there is only the supreme word; in illumination, only the universal
response.
The response does not fall into mere accomplishment; the word does not depend
on ordinary hearing.
All myriad phenomena are arrayed, dispensing light as they expound the Dharma.
Each one manifests proof, each one poses and answers questions.
The questioning and answering mutually prove, exactly corresponding.
When silence is lost within the illumination, then intrusion is seen.
And when, even as questions and answers prove each other exactly, in silence
the illumination is lost, only a muddled remainder of the Dharma remains.
Silent illumination is perfect in its principle; the lotus awakens from its
dream.
Hundreds of streams converge upon the sea, thousands of peaks incline toward
the mountains.
Just as a goose selects its nourishment, and a bee gathers nectar from flowers,
silent illumination when fully attained is bequeathed to my lineage.
This lineage teaching of Silent Illumination is thoroughly penetrating—through and through.
Like Shun endowed with manifold bodies, like the Mother Tuo Luo with many arms.
From beginning to end, uniformly one measure, yet transforming into countless
variations.
As He Shi offers his raw jade, and Xiangru points out its blemish.
When the moment arrives, there is precision; the great function operates
without strenuous exertion.
In the universe, a heavenly framework stands, like a general beyond the
borders.
The affairs of our family conform to the prescribed order, regular and proper.
Passed on to all regions, without any pretentious display.
Original Text:
默默忘言，昭昭现前。鑒時廓尔，体处灵然.
灵然独照，照中还妙.
露月星河，雪松云峤.
晦而弥明，隐而愈显.
鹤梦烟寒，水含秋运.
浩劫空空，相与雷同.
妙存默处，功用照中.
妙存何存，惺惺破昏.
默照之道，离微之根.
彻见离微，金梭玉机.
正偏宛转，明暗因依.
依无能所，底时四互.
饮善见药，挝涂毒鼓.
回互底时，杀活在我.
门里出身，枝头结果.
默唯至言，照唯普应.
应不堕功，言不涉听.
万象森罗，放光说法.
彼彼证明，各各问答.
问答证明，恰恰相应.
照中失默，便见侵凌.
问答证明，相应恰恰.
默中失照，浑成剩法.
默照理圆，莲花梦觉.
百川赴海，千峰向岳.
如鹅择乳，如蜂采花.
默照至得，输我宗家.
宗教默照，透顶透底.
舜若多身，母陀罗臂.
始终一揆，变态万差.
和氏献璞，相如指瑕.
当机有准，大用不勤.
寰中天架，塞外将军.
吾家底事，中规中矩.
传去诸方，不要赚举.
Footnotes/Annotations:
– In keeping with the provided terminology guidelines, key
terms such as “默”
(silence), “照”
(illumination), “妙存”
(wondrous presence), “本体”
(fundamental essence), and “离微”
(departure and the subtle) have been rendered consistently.
– Idiomatic phrases such as “如鹅择乳” and “如蜂采花” are translated literally to
capture their imagery.
──────────────────────────────
Paragraph 3 (Teacher Hong Wenliang’s Commentary –
Heading)
English Translation:
Teacher Hong Wenliang’s Explanation
Original Text:
洪文亮老師講解
──────────────────────────────
Paragraph 4 (Commentary Heading Repeating the First
Verse)
English Translation:
Silently forgetting words, manifesting clearly before one’s
eyes
Original Text:
默默忘言，昭昭現前
──────────────────────────────
Paragraph 5 (Commentary on “默默忘言，昭昭現前”)
English Translation:
Here it speaks of that fundamental essence regarding the
interplay of form and function. We employ words as a reference: the “essence”
belongs to the realm where language ceases; if you speak at length, it is no
longer the essence. This is what is meant by “forgetting words” – that which
words cannot capture. “Silently” does not mean that when you sit in meditation
you merely remain mute without thought, head suddenly cools, your bottom warms,
and your qi begins to move…. “Ah, that’s the revelation of the wondrous
(essence)”. Rather, the “essence” is the cessation of words and speech and the
extinguishing of mental activity.
Original Text:
這里是講那個体用性相的那個本体。我們借用文字，体就是屬于言語斷處，你講了它半天，不是它。這就是忘言，言語所不能及。默默，不是講你打坐不說話，不動思想，啊…那妙就現出來了，頭頂涼了起來，屁股熱起來了，气開始動了，不是這個意思。這個体是言語斷處，心行處滅.
Footnotes/Annotations:
– “体” here is
understood as the fundamental essence (本体) which lies beyond ordinary verbal expression.
──────────────────────────────
Paragraph 6
English Translation:
“Manifesting clearly before one’s eyes” means: “Ah, all the
myriad phenomena are its expressions—countless lights and images appear; all
are manifestations of it.”
Original Text:
“昭昭現前”是講，“呵，森羅万象都是它的顯現，千光影現，都是它”.
──────────────────────────────
Paragraph 7
English Translation:
“Discerning the times, it unfolds broadly; in its essential
state, it is divinely spirited.”
Original Text:
鑒時廓爾，体處靈然
Commentary:
Here the meaning is essentially the same—a repetition. Its
manifestation is by “discerning the times”; it is not that when you look at it
it immediately appears as mountains, rivers, stars, the moon, or the seasons of
spring and autumn. Though it is clearly spring or clearly autumn, “discerning
the times, it unfolds broadly” indicates that myriad phenomena may be revealed.
Yet its essence—its true nature—is so marvelous. Where is it? One cannot tell;
nevertheless, it appears as though it were right there.
──────────────────────────────
Paragraph 8
English Translation:
“In its divine radiance, it shines by itself, and within
that light it remains wondrous.”
Original Text:
靈然獨照，照中還妙
──────────────────────────────
Paragraph 9
English Translation:
“Divine” here refers to the fundamental essence. “Shining by
itself” means that it possesses its own light and is capable of reflecting upon
itself. It is not that some location here contains the fundamental essence
which then emits light that becomes mountains, water, fish, or birds. Rather,
the mountains, water, fish, and birds are themselves expressions of that light;
this is what is meant by “shining by itself in divine splendor.” The function
of that essence—that is, the function of the Dharma body—is so potent that what
you now see in my appearance, colors, and voice is the manifestation of your
own fundamental essence, it is not the case that I now have someone here. But
do not be mistaken: this is not to be understood as meaning that you possess some
fundamental essence. If you were to claim “I have a fundamental essence” then
you would be deceived into thinking that “my fundamental nature” exists as
something there, we will be misled very easily.
Original Text:
靈然獨照，照中還妙.
靈然，本体。獨照，它本身有光，自己可以反照自己。不是這個地方有本体，這樣放出來，放出來的光變成山、水、魚、鳥，不是這樣。山水魚鳥本身是它本身的光顯現出來，這個叫著靈然獨照. 那個体的功用，法身的功用的就是那么厲害. 你現在看我講，我的樣子、色相、聲音，是你的本体顯現出來的，不是我這里有一個誰在. 但是，你不要誤會，不是說你有本体. 如果說你有本体，那就有一個“我的本性”在那里，我們很容易馬上又上當了….”
──────────────────────────────
Paragraph 10
English Translation:
“Within the illumination it is still wondrous” – that
illumination may appear as sound, color, or in various forms. It is itself
extraordinarily marvelous. Why? Because it may transform into color,
simultaneously become sound, or even manifest as sensation or thought. Can it
be anything less wondrous within that illumination?
Original Text:
“照中還妙”，這個照，聲音、色相或者顯現成各种樣子出現. 這個本身非常妙，為什么？它變成色相，也可以同時變成聲音，也可以顯現為感覺，也可以顯現為思想，那照中不能是這樣妙嗎？
──────────────────────────────
Paragraph 11
English Translation:
The dew, the moon, the starry river; snowy pines and
cloud-wreathed cliffs appear.
Original Text:
露月星河，雪松云嶠
Commentary:
This is essentially a description echoing “divinely shining
by itself, and within that light remaining wondrous.”
──────────────────────────────
Paragraph 12
English Translation:
Next, consider this: when the day breaks—oh, when dawn
comes, yet the dawn does not reveal itself; this morning, though the sun has
risen and the day is bright, try as you might to find the dawn—it remains
hidden. But at midnight it is so obvious! “Though obscure, it grows ever
luminous; though concealed, it becomes all the more manifest.” Do you
understand? Here “obscure” refers to that fundamental essence which you cannot
see, touch, or even conceive; yet it appears so clearly. Sound is simply sound,
and color is simply color. Thus “concealed yet more manifest, obscure yet ever
luminous” carries the same meaning. Don’t you agree? We easily perceive
external forms—you all see the birds singing, the fish swimming in the water,
the evident colors, sounds, fragrances, tastes, and tactile qualities. But
where is that fundamental essence? Not a trace can be found. It does not abide anywhere. To be “without abiding” means to have no concrete form. Yet,
without a fixed abode, it appears in countless lights and images, like
reflections. Where is it? “Obscure” – it cannot be located. But does that mean
it is inert and unyielding like a stone? No… it manifests in various forms,
including yourself. What do you suppose your fundamental essence is? That “you”
is merely a construct of your own thought. The fundamental essence is in motion
right there.
Original Text:
下面就是，天明了，呵，天曉不露，這個早上，太陽出來了，天明了，呵，找找找…怎樣都找不到，天明不露. 半夜呢，切那么明顯！“晦而彌明，隱而愈顯”，你現在知道意思了嗎？晦是指那個本体，你根本看不見，摸不到，想也想不到，但是，它顯現出來那樣明顯.
聲音就是聲音，色相就是色相，所以“隱而愈顯，晦而彌明”同樣意思. 對不對？我們都很容易看到各位的相呀，各位都听到鳥在叫啊，水中的魚在那里游來游去，色聲香味触法不是很明顯嗎？那個本体在哪里？一點影子都沒有.
無所住. 無所住就是沒有形相嘛. 但是，無所住，它就千光影現，千种光像影子樣顯出來，它在哪里，“晦”，找不到. 但是，找不到，它就死沉沉，硬梆梆的嗎？嗯…各种樣子顯現出來，包括你. 你想你的本体是什么？那個“你”是你想的. 那本体就在那里動.
──────────────────────────────
Paragraph 13
English Translation:
“Great tribulations are utterly void; all things resonate in
thunderous accord.”
Original Text:
浩劫空空，相與雷同.
──────────────────────────────
Paragraph 14
English Translation:
“The wondrous presence resides in silence, its function
unfolding within the light.”
Original Text:
妙存默處，功忘照中.
──────────────────────────────
Paragraph 15
English Translation:
Isn’t that marvelous? There are so many things you can see,
so many flavors you can taste, so many thoughts you can conceive, and so many
sensations you can feel—don’t you agree? In your very heart there exist myriad
wondrous things that you have never seen; if you compare them, you will behold
them; things you have never tasted need not be overanalyzed—simply experience
them… marvelous! But exactly where is this marvel to be found? It is not in the
phenomena of color, fragrance, taste, touch, and sound themselves—not in the
mere sensory qualities. It exists in that which cannot be seen or touched. That
is what is meant by “the wondrous presence residing in silence.” Once that
silent state is realized, enlightenment dawns. However, this silent state
cannot be separated from the wondrous array of phenomena. If you try to detach
it from the perceivable colors, audible sounds, or if you go on to find some
wondrous palace—or some wondrous god or Buddha—that is mistaken. The silence is
inherent in the wondrous, and the wondrous in the silence—they are one and the
same. And where is the marvel? It is because it emerges from a source you
cannot pinpoint; the marvel is inherent in the silence. Yet this silent state
cannot be divorced from its wondrous manifestations. The marvelous function of
silence must be expressed through forms. Without form, you would not understand
the great utility of silence. But once it is expressed, it is no longer silence
itself; this is what is called “manifesting function through a borrowed
position.” By borrowing this “position” one comes to know, “Ah, such great
function there is.” Conversely, “function manifests the position” – by means of
these color, sound, fragrance, taste, and tactile phenomena (what is seen, what
is heard, what can be thought), the function must have a source to reveal the
position. “Function manifests the position,” or “borrowing the position to
display function” – Master Zhengjue gave an example.
Original Text:
這不是很妙嗎？很多的東西你可以看到，很多的味道你可以嘗到，很多的思想你可以想到，很多的感覺你可以感覺到，不是嗎？你的方寸上有各种各樣妙的東西沒有看過的，你一對，就看了；沒有吃過的東西，也不要去研究，放在咀巴一嘗…妙！到底這种妙在哪里？不是色香味触法本身，不是味道本身，它各种千色万彩妙得很.
存在哪里？存在看不見，摸不到的地方，這就是“妙存默處”. 默處證到，就開悟了. 但是，這個默處，不能離開這個“妙”的千色万彩. 如果離開看得到色相，听得到的聲音，另外還找得到一個妙的宮殿，或者妙的什么上帝、佛，那就不對了.
默就在妙處. 妙在默處，一樣. 妙在哪里？因為它從哪里顯現出來，那個源頭你找不到，妙在默處. 但是，這個默處不能離開妙有. 這個默的妙用要靠相顯現出來. 沒有相，你根本不懂得那個默的大用. 但是，那個顯現出來就不是默本身，這個叫作“借位明功”，借這個位子，才知道，啊，有這么大的功. 倒過來，“借功明位”，借這個色聲香味触法，看得到的，听得到的，能夠思想本身，借功，啊，一定是有源頭，明位.
“借功明位”，或者是“借位明功”，這個正覺和尚有舉例子.
──────────────────────────────
[Continued in next message]
Below is the continuation of the complete, literal,
paragraph‐by‐paragraph translation. This
message (Part 2) continues from where the
previous message ended. Each paragraph is presented with its full English
translation, immediately followed by the full original Chinese text, exactly as
provided, with footnotes or annotations as needed.
──────────────────────────────
Paragraph 16
English Translation:
“Function manifests the position” also means “one body
discerning the Way among manifold bodies.” One body is the Dharma body—that is,
the very nature of the Dharma. The manifold bodies are the faculties of the
eye, ear, nose, tongue, body, and mind—the six senses—each function
representing one body. What is “one body”? It is that which silently forgets
words. And what does that one body do among the manifold bodies? It works! In
the eyes it operates as seeing; in the ears, as hearing. Therefore, discerning
the Way means to see, to hear, to smell, to taste, to feel, and to think. That
one body, operating among manifold bodies, is at work—that is, the “position”
manifests within function.
The six sense bases—eye, ear, nose, tongue, body, and
mind—must rely on the Dharma body; without the Dharma body, they would have no
foundation in precepts, concentration, and wisdom, and would act erratically
(for example, an eye might perceive red and mistakenly convert it to white, or
what it encounters might inappropriately become sound)—which is simply
unacceptable! The six senses always function within the framework of precepts,
concentration, and wisdom. Why? Because “the manifold bodies abide in one
body,” which is also expressed by “function manifests the position.” With one
body that embodies the fundamental nature of the Dharma body and constantly
upholds precepts, concentration, and wisdom, there is no error: that which is
foul remains foul, that which is fragrant remains fragrant, and that which is
detestable remains so. It is not that through practice you somehow become
different from others.
Its very function is to appear exactly as it truly is—if
something is repulsive, it appears repulsive; if something is fragrant, it
appears fragrant; if something is detestable, it shows exactly that. Why is it
thus? Because it reveals things truthfully and plainly—neither more nor less;
what is there is present, and what is absent remains absent. Why? Because it is
firmly sustained by precepts, concentration, and wisdom—this is the nature of
our Dharma. Because of this firm grounding, the manifold bodies securely abide
in one body. Therefore, what is the daily life of an enlightened person like?
It is simply that the manifold bodies remain in their proper place within one
body. In contrast, when we are deluded, the manifold bodies fail to abide in
one body;
Original Text:
“借位明功”也就是“一身在多身中辨道”。一身是法身，法性.
多身是眼耳鼻舌身意，六根，六個功用，每一個功用代表一個身体.
一身是什么？默默忘言那個.
一身在多身中做什么？在工作啊！一身在眼睛里做事，就是看，在耳里就是聽.
所以辨道，就是看、聽、聞、嘗、感覺和想.
一身在多身中辨道，就是工作啦，就是位子在功用里顯現出來.
六根門頭的眼耳鼻舌身意，因為它要依法身.
沒有法身，它就沒有戒定慧，亂動;
眼睛看紅變白，眼睛對到你變成聲音下來，那還得了！六根一直都在戒定慧中，為什么？“多身在一身中安居”也就是“借功明位”，因為有一身，有那個法身的本性在，一直戒定慧，絕對不會看錯，臭就臭，香就香，很討厭就很討厭，不是你修道了，討厭的東西你也不在乎，這個不是這樣的.
它本身的作用是，討厭就討厭的樣子出現，為什么這樣？如實的，這般老實的，不多不少，有了就有，沒有就沒有.
為什么？它很戒定慧，這是我們法性的關系.
因為有戒定慧，它就穩穩的“多身在一身中安居”. 所以，開悟的人日常生活怎么樣？就是多身在一身中安居. 我們迷糊就多身不在一身中安居，本來是多身不在一身中安居，我們就加一個假我進去，把它搞亂了.
Footnotes/Annotations:
– “一身” (“one
body”) refers to the fundamental, unspoken Dharma body.
– “多身”
(“manifold bodies”) denotes the various sensory faculties.
──────────────────────────────
Paragraph 17
English Translation:
Compare these two examples: the examples given by Chinese
poets are marvelous. When the seven stars of the Big Dipper lie down, the
entire Milky Way becomes cool, pale, and leisurely, resting there, with all the
stars revolving around it. Everyone is so “unattached in aspiration”—this is
expressed by “the handle of the dipper lies horizontally and the Milky Way
becomes pale,” to convey that “the manifold bodies abide in one body.” And “a
crane awakens from its dream and its nest becomes empty” illustrates “one body
discerning the Way among manifold bodies”: it goes out to see with its eyes,
listens with its ears, feels with its skin, and thinks with its mind—in short,
one body is busily at work within the manifold bodies. The various sensory
faculties, being expressions of one body, steadfastly abide in precepts,
concentration, and wisdom. It is not that because I practice I become different
from others; that is the thought of the Daoists.
Original Text:
這兩個例子大家比一比.
中國詩人的例子多妙.
北斗七星一躺，整個銀河就清涼了，淡淡的，安閑的躺在那里，眾星都朝著它轉嘛，大家都那么的“淡泊其志”，用“斗柄橫而河淡”來表達“多身在一身中安居”. 而“夢鶴起而巢空”呢，就是“一身在多身中辨道”，它跑到眼睛看，跑到耳朵听，跑到皮膚感覺，跑到意根能思想，哎，一身在多身里頭忙得很.
眼耳鼻舌身意多身呢，因為是一身所現，它很守戒定慧，“安居”. 不是因為我修持，我就跟別人不同，那是道家的思想.
Footnotes/Annotations:
– The poetic imagery serves to illustrate the principle of
“manifold bodies abiding in one body.”
──────────────────────────────
Paragraph 18
English Translation:
Therefore, “the wondrous presence residing in silence” means
that the manifold bodies abide in one body; that is why it can be manifested in
a just-right manner—neither excessive nor deficient. Its capacity to uphold
precepts, concentration, and wisdom is precisely due to its abiding in one
body. This is what is meant by “the wondrous presence residing in silence.”
Original Text:
所以“妙存默處”，多身在一身中安居，就是妙存默處，所以它能顯示得恰到好處，不多不少. 能這樣守戒定慧，都是由于它在一身中安居，所以“妙存默處”.
Footnotes/Annotations:
– “妙存” is
rendered as “wondrous presence” and “默處”
as the silent abode or state.
──────────────────────────────
Paragraph 19
English Translation:
“What is the function (功) within ‘forgotten illumination’?
Consider this: seeing, hearing, tasting—these are exactly the functions that
our six faculties naturally possess. Yet when your eyes observe something, you
tend to think, “I have seen it.” In truth, however, the functions of our six
faculties are the marvelous, miraculous powers that arise spontaneously within
what we call ‘forgotten illumination’—that is, the natural shining forth of our
pristine, unadorned nature.
But if our experience is characterized by a dualistic “I see
you,” then it is no longer forgotten illumination. To “illuminate while facing
conditions (in a dualistic manner)” (對緣而照)
is to miss the point; it is “illuminating without a dualistic stance towards
objects” (不對緣而照)
that is truly forgotten illumination.
This state is not something achieved only through deliberate practice; it is
our original state. Our six faculties do not operate by thinking, “I have illuminated,
I have heard, I have thought…” They never announce, “I did it.” In fact, our
six faculties simply shine forth without self-attribution—that is, they
function in the mode of “illuminating without a dualistic stance towards
objects,” which is precisely what we call forgotten illumination.
Is this state produced by cultivation? No—your true nature
is Buddha-nature. It is only our confused, deluded thought—“I have one…”—that
distorts and spoils your Buddha-nature. Therefore, to go out and search for
Buddha-nature externally, hoping that someone will bestow it on you or confer
empowerment, is mistaken. Buddha-nature is already right where you are, yet you still
look elsewhere. And it is not only you; most Buddhist practitioners make this
error. They misinterpret “silently forgetting words” as meaning that by sitting
in meditation—being completely motionless, quieting the mind, counting the
breath “one, two, three, four…” or practicing Anapana, visualization, chanting
“om ah om,” etc.—they will forget words.
Master Hongzhi Chan explains: “Silently forgetting words”
refers to the silent abode (默處),
that is, the one unexpressed body; “manifesting clearly before one’s eyes”
refers to the manifold bodies—the eyes, ears, nose, tongue, body, and
mind—which are in motion. When they shine forth in the state of “forgotten
illumination” (功忘照中), the
true function of our six faculties appears. This does not come from excellent
practice—it is our original state. Do you understand this point?
Original Text:
“功忘照中”，功是什么？看呀、听呀、嘗呀…我們六根本有的功用. 可是你眼睛看了，就以為“我看了”，是不是這樣？我們六根本有的功能是真正的神通大用，是自然就有的“忘照”里頭顯現出來. 而我們的境界是，“我看你”，那就不是“忘照”了. “對緣而照”就是沒有忘照.
“不對緣而照”就是“忘照”. 不是你修行了才這樣呵.
我們本有的就是“不對緣而照”. 我們六根的功用，根本不以為“我照了、我听了、我想了…”，從來不這樣. “忘照”做了，它根本沒有說我做了. 我們六根本身都在“照而不照”，這個叫“不對緣而照”，也叫“忘照”. 這個是修來的嗎？你的本性，就是佛性，只是我們顛倒妄想“我有一個…”，那個亂想搞亂掉，糟蹋了你的本性，佛性. 所以去外面找佛性，希望人家給你，希望人家灌頂. 佛性就在你那里，你還外找. 不只是你啊，一般學佛的都是如此. 把什么“默默忘言”都搞錯了，以為打坐在那里，一動也不動，思想盡量靜，呼吸，一二三四……數息觀，anopono…觀想呵呵呵，om ah om … 這樣做為了要忘言. 宏智禪師講“默默忘言”是什么？默處，就是指一身. “昭昭現前”是指多身，眼耳鼻舌身意都動，它照起來時“功忘照中”，六根真正的功里頭，不是修得很好才這樣，了解這一點了嗎?
Footnotes/Annotations:
– “忘照” is
rendered as “forgotten illumination,” indicating the natural, uncontrived
function of the senses that is not self-referential.
──────────────────────────────
Paragraph 20
English Translation:
“Wondrous presence, where does it remain?” —Brilliant
clarity shatters the dullness.
Original Text:
妙存何存，惺惺破昏
────────────────────────────── Paragraph 1
English Translation:
“Where does the wondrous presence remain?” You have always spoken of the
wondrous presence residing in silence—that is, the manifold (senses, phenomena)
abiding in one body—so that it can manifest in all sorts of ways: visible when
looked at, audible when heard, without disorder. So what is the condition of
this “wondrous presence”? “Brilliant clarity shatters the dullness”: to you,
red is red, green is green—that is the “shattering of dullness.” That marvel
appears as if in motion, as if at rest. Yet when it moves, it is not like a
stone; it is not inert or dull like a lump of stone. Our Dharma nature is
lively and vibrant; when it moves, its fundamental nature is that the manifold is
ever abiding in one body—thus it can be so marvelous. But where is that one
body? It cannot be found.
Original Text:
“妙存何存”，你一直講妙存默處，那個多身在一身中安居，所以它能夠發揮法住法位的各种各樣，看就看，听就听，不會亂來，那么“妙存”的情況是怎樣？“惺惺破昏”，對到你，紅色就紅色，綠色就綠色，“破昏”吶。那個妙，它好像動，好像不動。但是動起來，不是石頭一樣，它不是昏沉沉如一塊石頭。我們的法性，是活潑潑的，它一動起來，它的本性，就是多身在一身中安居，所以它能夠這樣妙。但是一身在哪里呢？找不到.
Footnotes/Annotations:
– “妙存” is
rendered as “wondrous presence.”
────────────────────────────── Paragraph 2
English Translation:
“The Way of Silent Illumination has Departure and the Subtle is its Root.”
“The Way of Silent Illumination has Departure and the Subtle is its Root” means:
“Silence” here is the fundamental essence, and “illumination” is its function.
Its function is to “shine without facing conditions and to know without
touching things.”
What is “departure”? It is the act of departing from these various sensory
phenomena—colors, fragrances, tastes, and tactile forms. The red, the fish, the
birds, the cypress trees, the vehicles—are they not our Dharma nature? Departing
means it is not just it. Yet vehicles, the moon, the stars, fish, and water
cannot be separated from it—they are extremely subtle. Without it, they cannot
manifest. That is what “departure and the subtle” means.
In “Silent Illumination,” “silence” corresponds to departure, and
“illumination” to its subtlety. Therefore, when you fully see the principle of
departure and the subtle and truly experience it for yourself (“to fully see departure and the subtle”), ah, then when you move, it flows like living
water, soft and fluid—which is what is called “the golden shuttle and the jade
loom.” If you do not fully see departure and the subtle, you will never
understand; you will keep thinking, “I see, I hear—my sound is like this; what
is your sound like?” In this way, true realization is lost, and the water
becomes dead and rigid, because you have not fully seen departure and the subtle.
Original Text:
默照之道，離微之根
“默照之道，離微之根”，默即本体，照為用。它的用是“不對緣而照，不触事而知”。離是什么？就是從這個各种色香味触法離開。紅色、魚、鳥、柏樹、車子，不就是我們的法性？離了，就是不就是它。不就是它，但是，車子、月亮、星星、魚、水，離不開它，微得很。離開它，就不能顯現。“離微”就是這個。“默照”，離就是默，“照”就是微。所以，把離微的道理，默照的道理，徹見了，真正親自去体悟了，“徹見離微”，哈，那個你動起來，是活水來，軟起來了，就是“金梭玉机”。你不徹見離微，你都搞不通，一直以為我在看，我在听，我的聲音是這樣，你的聲音怎么樣。這樣就沒有徹見，所以水就死掉，硬梆梆的，因為你沒有徹見離微.
Footnotes/Annotations:
– “金梭玉机” is
rendered literally as “the golden shuttle and the jade loom,” a metaphor
for the dynamic, self-sufficient function of the Dharma nature.
────────────────────────────── Paragraph 3
English Translation:
(The teacher uses the analogy of dead water versus living water when
speaking to Ah Chen, who is engaged in fish farming.) Once you thoroughly
perceive departure and the subtle, everything immediately becomes lively.
Without thoroughly perceiving departure and the subtle, you—as well as
others—will inevitably be troubled by afflictions: you become overly attached
to money and fame, clinging tightly, even if life is lost, you still crave
wealth. But if, when life is truly in jeopardy, wealth can be dispensed with—as
long as you can live a little longer, that is acceptable. And when even life
itself cannot be preserved, then you hope for a better rebirth next time; that
too is acceptable. When life cannot be safeguarded, reputation and property can
be let go; knowing that these cannot be preserved, all you need is to reach
heaven. See—it is all a matter of haggling. Therefore, thoroughly perceiving departure and the subtle is the “golden shuttle and the jade loom” that
brings spontaneous liberation; if wealth is lost, so be it. When you truly see
your own face, you do not allow that form to be transformed—that is what is
called “the golden shuttle and the jade loom”: the shuttle is made of
gold, and the loom is like our weaving machine made of jade.
Original Text:
(老師用死水活水，是對阿陳講的。阿陳是做養魚的。)
徹見離微馬上就活潑潑。沒有徹見離微，就有你我他，煩惱一定會來，看錢看得很重，看名看得很重，抓得很緊，命掉都沒關系，要財。如果真正命要掉了，不行呀，這個時候財都能不要了，只要能活多久一點才好。但是等到連命都不能保住的時候，就希望下輩子過好一點，也可以了。等到生命不保時，名譽財產都可以不要了，知道這些都無法保得住，讓我到天堂就可以了。你看，討价還价。那么，徹見離微，就是“金梭玉机”，解脫自在，破財就破財，你真正見到自己的面目，一點都不給這個相轉掉，這個叫作“金梭玉机”，這個梭，金做的。机，就是我們紡織的机器，是用玉做的.
Footnotes/Annotations:
– The analogy emphasizes that true perception of the subtle (the
undifferentiated, ever-fluid nature) prevents clinging to external forms and
worldly attachments.
────────────────────────────── Paragraph 4
English Translation:
The True and the Apparent Intertwine Gracefully; Light and Dark Depend on Each
Other.
“True and the Apparent Intertwining” means that the “True”
refers to the fundamental basis, the essential nature; the “apparent” refers to
various sensory phenomena—sound, color, fragrance, taste, and tactile
forms—which might appear as if two things exist independently. But
“intertwining gracefully” means that the apparent always remains in the midst
of the True. What is seen, what is touched, the movements of thought—all have
never departed from the True. The True employs the apparent to manifest its own
proper character. In the interplay between the True and the apparent, the
function is so marvelous—as in “Where does the wondrous presence remain? Brilliant
clarity shatters dullness.” Whether you call it the True or the apparent, it is
all the fundamental essence. All appearances are inseparable from the
fundamental essence—indeed, even before the exalted kings of resonant sound and
the vast eons of emptiness.
Original Text:
“正偏宛轉”，正是本位，本体。偏呢，各种色聲香味触法，這好像兩個東西獨立存在，哈，“宛轉”，偏就是在正中。看到的，摸到的，思想動來動去，它都沒有離開過正中呢。正中呢，借偏來顯示它的正。正偏之間，它的体用那么妙，“妙存何存，惺惺破昏”。本位也好，偏位也好，就是本体。一切相都離不開本体，離不開威音王，空劫王以前的.
Footnotes/Annotations:
– “威音王，空劫王”
are classical allusions referring to primordial or exalted states preceding
worldly manifestations.
────────────────────────────── Paragraph 5
English Translation:
“Brightness and darkness depend on each other” – do you not see that brightness and darkness rely on one another?
Without darkness, brightness cannot exist; without the interplay of brightness and darkness, manifestation would not occur.
Without brightness, how can there be darkness? Without darkness, how can there be brightness?
This principle of “brightness and darkness depend on each other” does not mean that brightness exists solely as brightness and darkness solely as darkness, each independent from the other—that would be mistaken. In truth, there is no brightness that is independent, no darkness that stands apart.
Therefore, the Cantong Qi expresses “brightness and darkness depend on each other” with an analogy: it is like your steps while walking—when your left foot goes forward and your right foot goes backward, then suddenly the left becomes the rear and the right becomes the front; which one is truly forward, and which is behind?
Brightness and darkness depend on each other just as our steps do: without a front foot, the back cannot be raised; without a back foot, the front cannot be lifted.
In the Cantong Qi it is stated, “Within brightness there is darkness; do not let darkness encounter darkness.” Do not then conclude that because brightness contains darkness, if you use darkness to view that darkness, what remains is neither bright nor dark—that is not so.
Similarly, “Within darkness there is brightness; do not gaze upon it with mere brightness.” What is the meaning of this principle? Do you understand?
I raise my hand—this raised hand is brightness; within that brightness there is darkness, yet the entire manifestation is the complete expression of the fundamental essence. In that complete manifestation, the fundamental essence is “dark” (that is, it is not visible), understand?
That form, lacking its inherent nature, cannot be expressed.
Where is that inherent nature? It cannot be found; it cannot be seen.
Thus, within brightness there is darkness.
Why is it called darkness? Because this darkness—by virtue of its movement in the realm of non-abiding—leaves no trace.
Can you observe its trace? A hand moves from here to there; but if, in your vexation, you think that the hand moves from here to the point of being raised, you have fixed a point in space and imagine it running from that fixed point to another.
But does space have a fixed point? It is your mind that assumes that the hand rises from one fixed location to another—a grand concept, a delusion.
From which place to which place? What is it that goes from one place to another? What is that thing? What is a fist? What is a hand?
The Four Great Elements have no master.
A point without inherent nature moving to a place without inherent nature – we suppose that your fist, when you raise your hand from here, becomes fixed in space, fixed in front and behind, fixed in time; only then do you believe you are raising your hand.
When you raise your hand, its form clearly shows it is a raised hand; within brightness there is darkness, and within brightness there is that on which it depends—on what does it depend? It depends on darkness, on the absence of any trace; no trace at all.
If every time you raise your hand or walk you left a trace, then it would be disastrous – space would be filled with the marks of your steps!
“Birds fly off into the distance” (a Zen proverb) – can you see the traces of birds’ flight?
This is meant to illustrate what we in Zen call “within the realm.”
You may call it either “the fundamental” or “the form.”
“The source of the spirit is bright and radiant; its branches channel dark currents.”
Here, the “spiritual source” is the fundamental essence, and the “branches that channel dark currents” are the various manifestations that appear. In effect, brightness and darkness are not independent—they are one and the same.
He says, whether you distinguish the fundamental from the form, or separate nature from form, it matters not—as long as you “realize” (若了) and fully comprehend “within the realm” (個中裏許), that is, see your own nature.
Once you see your nature—whether you analyze it in terms of nature versus form, fundamental versus incidental, brightness versus darkness, subject versus object—it makes no difference.
As long as you see your nature.
If you fully realize “within the realm,” that is equivalent to “seeing the morning star.”
At that state there is no distinction between fundamental and incidental, no nature versus form, no subject and object.
To discuss subject and object in this context is absurd; even speaking of the Buddha’s seal or Kasyapa is superfluous.
Therefore, Dharma is not something that hangs there for you to gropingly feel for, reciting Buddhist phrases about the fundamental and the incidental, nature and form.
Thus, “brightness and darkness depend on each other” can also be expressed as “the fundamental and the incidental depend on each other; nature and form depend on each other.”
Original Text:
“明暗因依”，明跟暗不是互相依嗎？沒有了暗才有明呀。沒有了明暗才顯現。沒有明哪有暗呢？沒有暗哪有明？“明暗因依”，這個道理，不是明有明，暗有暗，互相獨立，那你就錯了。根本沒有一個獨立的明，一個獨立的暗呀。所以“參同契”把“明暗因依”說成，好像你的前后步，左腳前，右腳后，踏出去，哎，左腳變成后，右腳變成前，到底是那個在前，哪個在后？明暗因依就好像我們走路一樣，對不對？沒有前腳，后腳就提不起來；沒有后腳，前腳就提不起來。《參同契》里有，“明中有暗，勿以暗相遇”，不要听了這個就說，那個明里有暗，用暗去看這個暗，那剩下來的你不屬于明不屬于暗，不是這樣。“明中有暗，勿以暗相遇。暗中有明，勿以明相睹”，這個道理是什么？知道嗎？我舉起手，這舉起手，是明，是明中有暗，但本体都是本体整個顯現，所以本体是暗，看不見呵，知道嗎？那個相，沒有那個本性，相顯不出來。本在哪里？找不到，看不到。所以，明中有暗。為什么叫暗？這個暗，以這個動作，于無住處，它的行蹤看不見。它的行蹤看得見嗎？手從這里放到那里，但是以你用惱去想，手是從這里到舉起處，你已經在空間固定了一個點，從這一個點跑到另一個點。可是空間有一個定點嗎？是你腦筋認為手是從這個地方升到那兒，這已經用很大的概念，妄想。哪個地方到哪個地方？這個是什么東西到什么地方？這個是什么東西？拳頭是什么？手是什么？四大無主呵。沒有自性的點到沒有自性的一個地方，我們認為你的拳頭，你從這里舉到上面去了，空間給固定了，前后給固定了，時間給固定了，才覺得你在舉手了。舉手時，這個相明明是舉手，明中有暗呀，明中有依，依什么？依暗，依沒有蹤跡.
沒有痕跡呀。如果你每次舉手，每次走路都有留下痕跡的話，就糟糕了，空間都充滿了走的痕跡！“鳥飛杳杳”(坐禪箴)，看得見鳥飛的痕跡嗎？這個都是在說明我們禪宗叫作“個中裏許”。你把它說本，把它說相。“靈源明皎洁，枝派暗流注”。“靈源就是本，支派暗流注就是現出來的各种各樣的東西，他是把明暗倒過來講，是一樣的東西。他說，你分本也好，相也好，分性和相不一樣，分不分隨便你，只要你“若了”，徹底了了“個中裏許”，就是見性。只要你見性，你分性分相來講，分本分末，分明分暗，分能分所，都沒關系呀！只要你見性.
如果徹見“個中裏許”。“個中裏許” 就是一見明星那回事.
這個上頭，沒有本末，沒有性相，沒有能所.
講能所已經是怪怪了.
連講佛印可迦葉這事，也是多余的了.
所以佛法不是挂在那里，你去摸摸了半天，呵…什么東西？然后滿口佛話，說本說末，說性說相……. 所以，“明暗因依”也是可以講“本末互相依，性跟相也互相依”.
Footnotes/Annotations:
– The text uses vivid imagery (raising a hand, walking, etc.) to illustrate the
non-duality of appearance and essence.
– “參同契” is a
classical alchemical text whose language is being echoed here.
────────────────────────────── Paragraph 6
English Translation:
Dependent on the lack of inherent subject and object, at the fundamental moment all factors exert mutual influence.
“On what do brightness and darkness (the fundamental and the apparent) depend on? This dependence has no subject or object. Neither brightness nor darkness possesses inherent subjectivity or objectivity. It is precisely because this dependency is devoid of subject and object that brightness and darkness can alternate.”
Original Text:
依無能所，底時回互
“依無能所”，依什么才有明暗，本末？這個依沒有能所。明也沒有能所，暗也沒有能所.
依沒有能所才可能明暗交替.
────────────────────────────── Paragraph 7
English Translation:
“At the Fundamental Moment They Interact in Return” – I see, I hear; there is
sound, there is color; all are acting upon one another, and all phenomena
exert mutual influence.
Original Text:
“底時回互”，我看，我听，有聲音，有色相，都在互相作用，万象都互相作用.
────────────────────────────── Paragraph 8
English Translation:
In the Mutual Return of Interplay at the Fundamental Moment, Life and Death is Up to Me
If you can realize “within the realm” (that which is inherent), then you are
free and liberated, unafraid of life or death, indifferent to honor or
disgrace. “Life and death is up to me” because you are not like dead water but
like living water. Therefore, "in the everyday realm of mutual
interplay"—whether laughing, crying, making mischief, shouting, or
thinking—the essential truth has been realized. Once “within the realm” is
thoroughly understood, then in your life, in your walking, sitting, and in all
your conduct, “life and death is up to me,” and you act with complete
nonchalance. Even if you are extremely thin, you harbor not a trace of worry;
even if you are very wealthy, you do not become overbearing; even if you are
utterly poor, you remain unperturbed—even if you starve to death, so be it. Who
starves to death? “Life and death is up to me” does not mean that you are
literally told to “kill.”
Original Text:
回互底時，殺活在我
你能夠証到“個中裏許”，那你自由自在，解脫自在，生死也不怕，榮辱也不在乎.“殺活在我”，因為你根本不是死水的樣子，是活水了。所以，“回互底時”，在日常生活上里頭，笑呀，哭呀，鬧呀，叫呀，想呀，“底”，根本的東西已經証到了.“個中裏許”已經徹了了，就是“回互底時”，那么，你的生活，你的行住坐臥，做人做事，“殺活在我”，洒脫自在. 瘦得要命，他也沒有一點煩惱；很富有，他也不會財大气粗. 窮到極點，也不在乎，餓死了也就餓死. 誰餓死？“殺活在我”，不是叫你真的去“殺”.
Footnotes/Annotations:
– “個中裏許”
refers to the intrinsic, experiential realization of one’s nature.
────────────────────────────── Paragraph 9
English Translation:
Silence Alone is the Supreme Word; Illumination Alone is the Universal Response
We have always maintained that “silence” represents the fundamental essence,
and “illumination” represents its manifestation. What is meant by the
fundamental? What is the Dharma body? “Silence alone is the supreme word” means
that the cessation of language and of mental activity is the highest
expression—so ineffable that it cannot be spoken, pointed out, or even
conceived. That is why this aspect is called “silence.” Therefore, the
instruction “silently forget words” does not mean that you merely sit there
clearing your mind by counting your breath or meditating until you are
completely still and “clearly manifest” (as if your spirit has emerged). If
explained that way, it would misrepresent Master Hongzhi Chan’s meaning. This
“silence” directly refers to our Buddha-nature, our Dharma nature—which radiates
light and moves the earth in the six sense bases. Without it, the six senses
would not function properly in accordance with precepts, concentration, and
wisdom. And yet, they are in motion—that is their marvellous quality. Because
you cannot see where it is, we say: “Silence alone is the supreme word;
illumination alone is the universal response.”
Original Text:
默唯至言，照唯普應
我們一直講默是本体，照是相. 什么叫作本，法身是什么？“默唯至言”，至言是言語斷處，心行處滅，最高的說法，根本無法講，無法指出來，連想都沒有辦法想到，所以這個地方是“默”. 所以頭一個的“默默忘言”，不是叫你坐在那里，把念掃掉，靜靜的數呼吸，觀想，靜下來，靜下來，靜到極點，“昭昭現前”，啊…靈都出來了. 如果這樣解說，通統誤解了宏智禪師的這意思.
這個“默”直接講我們的佛性，法性. 都在六根門頭動.
在六根門頭放光動地.
沒有它，六根門頭不會恰到好處，戒定慧.
但是，那是動，就是它，妙在這樣.
因為看不見它在哪里？所以，“默唯至言，照唯普應”.
Footnotes/Annotations:
– “本体” refers
to the unexpressed, fundamental essence (Dharma body), and “相” refers to its manifested form.
────────────────────────────── Paragraph 10
English Translation:
As for “illumination,” when it becomes active and radiates light, ah… a sound
(a snap) is produced—not because my body moves, but because my Dharma nature
moves through my ear. When there is thunder, there is thunder; when vehicles
pass, there are vehicle sounds. There is no need to contrive by thinking that
vehicles must come or be heard; if they pass, they do, if not, they do not.
Original Text:
“照”呢，那個動起來，放光動地，哎……聲音〔啪〕，不是我這里動，是我的那個法性動，透過這個耳朵動，有雷聲就雷聲，車子就車子聲，不需要動腦筋說車子要來要听呵，車子過去還在碌碌碌，不會呀，沒有就沒有.
────────────────────────────── Paragraph 11
English Translation:
“Illumination alone is the universal response” means that the appropriate sound
appears as sound, the appropriate color as color. This is what is meant by
radiating light and moving the world—that is, “universal response.” At all
times and in all places, things respond exactly as they are; it is not a matter
of sometimes responding and sometimes not. When we are happy we listen, when
unhappy we ignore—but the function of our fundamental essence, the function of
our manifested body, is always “universal response,” without deviation, without
preference or aversion. It is only when the false self intrudes that we
disregard what is heard—saying, “My Zen teacher is first‑class in Taiwan; you,
Hong so‑and‑so, when you speak here, I won’t listen,” and so on. Yet even while
you claim not to listen, your ear continuously receives sound. Its very nature
is “illumination alone is the universal response.” Whatever blocks it is that
wounded “I”—a wound so severe that it has not healed for tens of thousands of
eons. Now Master Hongzhi Chan is remedying that. Do you understand?
“Maintaining silence as the supreme word”—that “silence,” that fundamental
Dharma body, is beyond discussion; it is the supreme word, the highest
expression—the cessation of language. That is the true teaching.
Original Text:
“照唯普應”，該聲音就聲音顯現，該色相就色相顯現，這個叫放光動地，就是“普應”. 何時何地都是如實的這樣應，就是“普應”，不是有時應，有時不應. 我們是高興的時候听，不高興的時候不理，但是，我們本体的用，我們的報化身的用都是“普應”，沒有偏差，沒有喜惡. 那是假我進來才不理即不听，不看.“我的禪師老師是台灣第一流，你洪某某在這里講，我才不听.”，听听都不理. 但是我在講，他的耳朵一直有聲音進去了. 它的本性是“照唯普應”，什么東西把它阻塞，就是那個受傷的叫作“我”，這個很厲害，几万劫以來就是這個傷沒有治好. 現在，宏智禪師在治這個，知道嗎？“維默至言”，那個“默”，那個“本”的法性身，你談都談不到啦，就是“至言”，最高的說法是“言語斷處”，那是真正的說法.
────────────────────────────── Paragraph 12
English Translation:
Response Without Falling into Accomplishment; Word Without Engaging in Mere
Hearing
“Response without falling into accomplishment” means that our Dharma nature, as
it radiates light through the six senses, does so in a natural, spontaneous
way. When it meets you—for example, over there a frog croaks and you hear a
frog’s sound; in the kitchen, there is sound—what appears is the sound as it
truly should be, the universal response. This response, in its movement, does
not fall into the trap of “I did it” or “I illuminated” (i.e. accomplishment).
If you were to think, “Ah, I did it; I illuminated; today I illuminated a
hundred times and now need to rest,” that is falling into accomplishment.
Original Text:
應不墮功，言不涉听
“應不墮功”，我們的法性，在六根里放光動地.
對到你，看到你，那邊青蛙叫，青蛙聲，那邊廚房，有聲音就聲音，就如實普應.
這個應，它動的樣子，“不墮功”. “哎，我做了，我照了，我今天照了一百次了，要休息了一下”，這就墮功了.
────────────────────────────── Paragraph 13
English Translation:
“Word without engaging in mere hearing” means that if you listen for a long
time and still cannot internalize it, it is because it is not conveyed by
verbal words and does not relate to the way you normally listen. Has it entered
your awareness? It has been spoken as “insentient
preaching the dharma” —so how can you “hear” it in the usual sense? That is why
it is “non-hearing.” How can you truly hear?
Original Text:
“言不涉听”，你听了半天，听不進去，那是因為它不是言語文字講出來，跟你這個听不相干. 它進了沒有？講了，無情說法”，怎么听？所以這個是“不涉听”嘛. 你怎么能夠听呢？
────────────────────────────── Paragraph 14
English Translation:
Ah, but if there truly is the matter of “realization upon seeing the morning
star” (一見明星),
then one clearly hears the “insentient preaching the dharma.” However, this
hearing is not the ordinary kind in which one merely hears a sound.
The “word” in “not engaging in mere hearing” (言不涉听) is the word of “silence only is
the supreme word” (默唯至言); it
does not mean using our ears to say, “I heard it.”
And “not falling into accomplishment” (應不墮功) does not mean “I saw it” in that ordinary sense, but
rather it means the kind of “illuminating without a dualistic stance towards
objects” (不對緣而照).
Therefore, its responses are simply universal (普應) and does not fall into the mode of
personal accomplishment.
Original Text:
哎，但是真正有“一見明星”這個事的話，就清清楚楚在听“無情說法”，但是，這個听，不是普通人有聲音就听的那一种. “言不涉听”的言，是“默唯至言”的言，不是用我們的耳朵“我听到了”這樣的意思去听. “應不墮功”，不是說，“我看到了” 的那种照，而是“不對緣而照”的那种照. 所以，它應對起來，是普應，是不墮功.
────────────────────────────── Paragraph 15
English Translation:
Emperor Liang Wu once said to Bodhidharma, “I have built many temples and
supported many monks; surely my merit is great?” Bodhidharma replied that there
is not the slightest merit. He was not denigrating Emperor Liang Wu; he was
saying that when your six senses operate according to their fundamental nature,
they do not fall into the trap of accomplishment. You might think you have
merit—your sixth consciousness might say, “I am the emperor; an emperor does so
many good deeds and helps Buddhism.” But this notion of “I am the emperor” is
false; it is a delusion conjured up. In truth, despite all you do, your six
senses do not perceive their actions as meritorious. That is what is meant by
“response without falling into accomplishment.”
Original Text:
梁武帝對達摩講：“我蓋了很多廟子，供養了很多僧人，這個功德不小吧？”. 達摩答說一點功德沒有. 他不是貶梁武帝. 他講你的六根本性，在動用的時候，它不墮在功里頭呀！你以為有功，你的第六意識說我是皇帝，皇帝做這么多好事，在幫忙佛教，“我是皇帝”這個東西是假的，是亂想出來的. 其實，你做了那么多事，你的六根都沒有一點覺得它做了什么好事，所以這就是說“應不墮功”.
────────────────────────────── Paragraph 16
English Translation:
All Phenomena Arrayed, Radiating Light as They Expound the Dharma
This needs no further explanation. Water expounds the Dharma, fish expound the
Dharma, the blue sky and white clouds expound the Dharma—they are all your fundamental
nature, radiating light is just the white clouds and blue sky!
Original Text:
万象森羅，放光說法
這就不用多說了. 水在說法，魚在說法，藍天白云都在說法，都是你的本性，在那里這樣放光，放光就是白云藍天吶.
────────────────────────────── Paragraph 17
English Translation:
Each phenomenon testifies; each engages in questioning and answering.
The questioning and answering mutually prove, exactly corresponding.
Original Text:
彼彼証明，各各問答
問答証明，恰恰相應
────────────────────────────── Paragraph 18
English Translation:
Look—“each phenomenon testifies”: all that is insentient expounds the Dharma.
Who is the insentient? It is your own fundamental nature. “Each engages in
questioning and answering, and the questioning and answering mutually prove,
exactly corresponding” describes the actual functioning of our six senses.
Original Text:
你看“彼彼証明”，所有無情都在說法. 無情是誰？你自己的本性. “各各問答，問答証明，恰恰相應”，我們六根的實際情況是這樣.
────────────────────────────── Paragraph 19
English Translation:
In Illumination, When Silence Is Lost, Intrusion Appears
Generally, people do not understand that “losing silence in illumination” is
taken to mean “I saw it, I heard it,” thereby losing silence. Within
illumination, one hears and thinks of something, becomes angry—and even anger
is a kind of illumination. Yet in this process you lose silence; you forget
that this is the radiant manifestation of your Dharma nature. How is this loss
achieved? In a sudden, inexplicable moment of delusion, you lose silence and
lose your fundamental nature. Since illumination and silence are originally one
and the same, when in illumination you think, “Ah, I did something good,” you
lose silence.
Original Text:
照中失默，便見侵凌
一般人不知道，“照中失默”，以為是“我看了，我听了”，失掉了默. 照中，听見，想到一件事，生气了，生气也是照呵. 只是在這個中，你失去默，你忘記了這個是你法性的放光動地. 這個是怎樣失掉的呢？自己莫名其妙的一時無明起來，失默失本. 照跟默本來是一体的東西，所以在照中，“哎，我做好事了”，失默了.
────────────────────────────── Paragraph 20
English Translation:
“Then intrusion appears” – and that is the problem: as soon as a thought
arises, it goes astray, and all is ruined. Your well-ordered six senses—your
Dharma nature manifesting in your embodied form—suddenly in illumination think,
“Ah, I am seeing, I am hearing…” and thereby lose silence. When silence is
lost, intrusion becomes apparent, and then afflictions arise; you cannot sleep
at night, and all troubles come.
Original Text:
“便見侵凌”，那就乖，動念即乖，就完蛋了. 把好好的六根，你的法性在那里，以報身化身在動用，你切在照中，“哎，我看的呢，我听的呢…”就如此失默了，便成為“便見侵凌”，你就有煩惱來了，晚上不能睡了，通統都來了.
────────────────────────────── Paragraph 21
English Translation:
Proof Through Questioning and Answering, Exactly Corresponding
Our six senses function in mutual correspondence: if you see, you see exactly
as it is; if you hear, you hear exactly as it is—spicy tastes are spicy, sweet
tastes are sweet. A frog’s croak will never be mistaken for a vehicle’s sound;
big remains big, small remains small; if something does not sound, then it does
not. Just be sure not to lose silence within illumination.
Original Text:
我們六根相應的用，看、听、嘗到辣味就辣味，甜的甜，就是“証明問答，恰恰相應”. 青蛙聲，絕對不會听成車聲，多大就多大，多小就多小，不叫就不叫，你不要照中失默就好了.
────────────────────────────── Paragraph 22
English Translation:
“‘I now hate listening to Dr. Hong Wenliang…’” – When you say that, you have
lost silence. Even if you become angry, your ears do not get angry; in
illumination, your ears do not lose silence at all. This is our natural
state—not something you achieve only after practice. This is the true Dharma as
transmitted in the Caodong school of Zen; it is not that only after practice do
your six senses function without losing silence. They naturally function this
way; it is only when you add the “I am seeing, I am hearing…” that problems arise.
Original Text:
“討厭了，我現在听洪文亮醫師在講…”，失默了. 你就算生气了，耳朵哪有生气？耳朵在照中一點都不失默. 我們本來是這個樣子，不是你修行了照中才不失默呵. 這是曹洞宗，佛傳的真正的佛法，不是你修行了才照中不失默. 你的六根本來這樣動，只是你加了一個“我在看，我在听…”這樣問題來了.
────────────────────────────── Paragraph 23
English Translation:
Silent Illumination is Principled and Complete; the Lotus Opens, the Dream is
Awakened
“Silent Illumination is Principled and Complete” means that between silence and
illumination—between nature and form, between subject and object, between the
fundamental essence and its branches—the principle is complete, as perfect as
the cosms, lacking nothing. This principle is so complete that no rational
thought can conceive its perfection. At that moment, if you realize it, “Ah, so
this is how we are…”—and truly experience it firsthand (not merely by thinking
with your mind or consciousness “we are originally like this”—which is merely
your thought and not true realization), then you have not lost silence in
illumination. (That thought “we are originally like this” is itself a product
of losing silence.) Understand illumination, then “I have illuminated”—but is
that silence? There is no true silence in that case. “Losing silence in
illumination” is a mistake. When, instead, one perceives the completeness
within illumination, naturally the lotus opens and the dream is awakened. The
lotus blossoms, the flower of the heart—this is your true fundamental nature.
The lotus opening is akin to awakening from a dream. Thus, when a person truly
attains complete realization, he becomes Buddha, seeing his true nature. When
that true nature moves within you, if you personally realize it—do not use mere
rationality to say “we are originally like this,” for you are not truly moving
as you originally were. In that moment, if the lotus opens and one awakens from
the dream, then life and death cannot trouble you at all. We might think, “I am
living; I fear death”—such thinking, a loss of silence, feeling that I am very desirable,
that I should cherish, live a little longer, that is a loss of silence amidst
illumination, that is not the same as the lotus opening and the dream being
awakened. Suffering is suffering, pain is pain, misfortune is misfortune; if
you are insulted, you are insulted; if you are exalted, it is just so.
Original Text:
默照理圓，蓮開夢覺
“默照理圓”，這個默跟照之間，性跟相，能跟所，本体跟支派，這個理圓，圓滿，元同太虛，無欠無余.
這個理，圓得很，根本沒有用道理，人怎么想都沒有辦法想它的圓滿.
這個時候，你如果証到這個，“呵，原來我們是這樣…”，親自呵，不是用頭腦，用意識說我們本來這樣，那是你想的，你還沒有証入. “我們本來這樣”，這個是你的念頭，就是照中失默了. 照是什么？了解這個道理，然后“我照到了”，這是默嗎？根本沒有默. “照中失默”，就是誤. 那“照中理圓”時，自然就“蓮開夢覺”. 蓮花開了，心花，是你真正的本性. 蓮開，就是夢醒了. 所以，一個人真正的徹牾了，那就是佛，明心見性. 那本性在你那里動，你只要親証到這個，不要用道理說我們本來這樣，你根本不是本來那個樣子動.
這個時候如果蓮開夢覺了，啊，那生死根本扰不到你呵.
我們以為我在活到，怕我死，那個失去默的，覺得我很可愛，覺得我珍惜，要多活一些，那是照中失默，不是蓮開夢覺，知道嗎？苦是苦，痛就痛，倒霉就倒霉，被侮辱就侮辱，被捧得高高也是這個樣子.
Footnotes/Annotations:
– “理圓” is
rendered as “principled and complete.”
– “蓮開夢覺”
figuratively describes sudden enlightenment (the lotus opening, the dream being
awakened).
────────────────────────────── Paragraph 24
English Translation:
Hundreds of Streams Converge Upon the Sea, Thousands of Peaks Face the
Mountains;
Just as a Goose Selects Its Nourishment, Just as a Bee Gathers Nectar from
Flowers
At that moment, when the lotus opens and the dream is awakened—ah, at that
moment, “hundreds of streams converge upon the sea, thousands of peaks face the
mountains” serves as a description analogous to “a goose selecting its
nourishment” (in the past even the most accomplished geese selected their
nourishment) and “a bee gathering nectar from flowers.” What does this mean? In
your natural state you never lose silence; in daily life you laugh, cry, drink,
sing, and play with others. Ah… you appear as if you have awakened. It is
curious—why do you not wear a kasaya, why do you not set a solemn expression,
and instead wave a stick about? Ah… it is as if, like a goose selecting its
nourishment or a bee gathering nectar from flowers, you are acting from your
true self—laughing, walking, laughing, even in pain.
Original Text:
百川赴海，千峰向岳
如鵝擇乳，如蜂采花
這個時候，蓮開夢覺，啊，這個時候，“百川赴海，千峰向岳”，是描寫那個“如鵝擇乳”，過去，本事高的鵝，都是擇乳. “如蜂采花”，好像蜜蜂采花，什么意思？你照中從來沒有失去過默，在日常生活中，一樣笑，一樣哭，一樣喝酒，，一樣唱歌，一樣跟大家一起玩樂.
哎…你看起來好像開悟嘛，奇怪，為什么你不穿袈裟，不板起臉孔，將那個stick在那里揮. 哎…他就像鵝在擇乳，如蜂采花一樣，他在自己真正的自己上頭，笑、走路、笑、啊喲痛也是.
────────────────────────────── Paragraph 25
English Translation:
Silent Illumination Fully Attained Becomes the Asset of My Lineage
That which is truly the essential asset of Silent Illumination—its full
attainment—is exceedingly subtle. It is what our Caodong Zen tradition expounds
and offers to you; it is the asset of our lineage. “Lineage” here signifies
what the Buddha truly wishes to give to the world—“truly in this manner…” It
does not refer merely to a sect, but to the very essence of the Buddha’s
teaching, which is Silent Illumination.
Original Text:
默照至得，輪我宗家
那個默照的真正的essential asset，至得，默照真正是微妙的很，就是由我曹洞禪宗給你們講，貢獻給你們，這個我宗家的. “宗家”，其實是真正佛要給世間的人，“真正這個樣子呵…”是宗家. 不是指禪什么宗的，是佛真正的要旨，就是默照.
────────────────────────────── Paragraph 26
English Translation:
Through and Through, Completely Penetrating
It is utterly complete. Ah, now that you hear it—completely penetrating—where
does the sound come from? Is that a frog? No, it is a cricket. Is that not
Silent Illumination? The sound moves here, and then you become aware that there
is sound. How strange—where does the sound come from? You cannot hear it; the
sound disappears—where does it vanish to? You do not know. It comes from
nowhere and goes to nowhere. When there is sound, where does it remain? The
sound must be moving there, and only then do you know there is movement. I ask
you: when sound moves in your Dharma body, where in your Dharma body is it? You
do not know; it cannot be discerned.
Original Text:
透頂透底
徹底得很. 哎，現在听到了，透頂透底，聲音從哪里來？這是青蛙嗎？不是，是蟋蟀.
是不是默照？聲音在這里動，你才知道有聲音，奇怪呢，聲音從哪里來？听不見，聲音消失掉，從哪里消失？不知道呵.
來無所從，去無所至，在有聲音的時候，聲音停在你的哪里？聲音一定在那里動，你才知道有動.
我問你，聲音在你法身上動，你的法身的哪里？你都不知道，看不出來.
────────────────────────────── Paragraph 27
English Translation:
Silence—does that mean there is no sound? There is; and there is illumination.
Concerning the Way of Departure and the Subtle, its Root: can you articulate
that Dharma nature? That Dharma nature is like the sound of a cricket moving in
your midst. But where is that Dharma nature or Dharma body? What color is it?
Is it large or small? Light or heavy? Blue, or is it azure? “Silence alone is
the supreme word.” “Word without engaging in mere hearing.” Look, here it comes
again—the cricket comes and quarrels with me. If your ear is unprepared, as
soon as sound arises you ask, “Where does it come from? Where does the sound
come from?” We normally say it comes from over there to here—but what is
“there”? That which does not pass through the nerves of the ear cannot be
heard. When the ear’s nerves transmit, isn’t that sound? And when they do not
transmit, it is not sound. When the nerves change, you cannot say that is not
sound. Is the change in the nerves sound? That is merely change—so what is
sound? Where does it run from and to? I ask you. But there is sound—Silent
Illumination. “When Silent Illumination is fully attained,” if you try to
clarify it, you are done for. If you wish to know illumination—ah, then the
problem arises!
Original Text:
默，沒有聲音嗎？有，照.
離微之道，離微之根，你講得出來那個法性，法性就是那個蟋蟀的聲音在你那儿動，那法性法身在哪里？什么顏色？大還是小？輕還是重？青色，藍色？“默唯至言”. “言不涉听”. 你看，又來了，蟋蟀又來跟我吵了. 耳朵沒有准備听，有聲音就听到，從哪里來？聲音從哪里來？我們一般說從那邊傳來這里，那邊是哪一邊？那沒有透過耳朵的神經也不會听到，耳朵的神經在傳遞的時候，它不是聲音嗎？它不傳的時候，不是聲音啊，那神經在那里變化的時候，你不能說那不是聲音呵.
神經的變化是聲音嗎？那是變化呀，那聲音是什么？從哪里跑到哪里？我問你.
但是，有就是有，默照.
“默照至得”, 你想要把它弄清楚，你就完蛋. 你想要照，要想知道，哎，問題就來了!
────────────────────────────── Paragraph 28
English Translation:
Let Us Briefly Explain Some Key Points.
The key point is, first: “Silently forget words, and clearly manifest before
one’s eyes” — all is as described. However, do not treat this as simply hastily
sitting in meditation, erasing all thoughts, emptying your mind until it is
completely clear, as if every thought were swept away. Forget that you are
sitting in meditation. Ah… if you cannot forget, then you use
breath-counting—one, two, three, four… until you reach extreme stillness, and
then you say, “I have realized, it clearly appears”—but what exactly appears? A
ghostly image? When you say “clearly appears,” there must be some semblance,
some realm that appears. Is it the form of Avalokiteshvara? Is it a pure realm
that counts? But the arising and ceasing dharma does not originally exist; when one silently sits there it manifests, doesn't one illuminate it? Explaining
meditation in that manner is off by tens of thousands of miles. Therefore, when
people hear such teachings, they try to force their mind into quietness. Ah…
their mind becomes a chaotic mess; originally, the six senses have always been
in silent illumination, uninterrupted—it is only the false “I” that intrudes.
Who intrudes? Your own delusions. I ask you: when you say “I am listening,”
does that “I” truly exist? “I am here listening to your lecture,” “I am
listening to the cricket’s sound”—if that “I” were real, you would keep
thinking, “I am you, I am you, I am you…” and even after tens of thousands of
years, your own “I” would not transform into the “you” you imagine. That is why
you realize that “I, I, I” and “I am you” are the same—as mere shadows. So what
is there to call “I”? You think it is me, but that is mistaken; due to habitual
conditioning, for tens of millions of eons this habit remains. If you exchange
them, you will understand: Ah, this thing is truly strange—I work here
diligently, and certainly that “I” moves from moment to moment. If that were
true, if you exchanged that “I” for you—“I am you”—then think carefully: would
that thing become you? Or would it remain as it is? It still exists, but
calling it “I” is incorrect!
Original Text:
我們再來簡單的解說一些要點.
要點其實是頭一個：“默默忘言，昭昭現前”，都是這樣. 但是，不要把這個當作是赶快打坐，心念除掉，心里把它放得空空的，一片晴朗，不要想，念頭把它掃除干淨.
忘記你是在那里打坐，呵…如果忘不掉，你用數息觀，一，二，三，四…靜到极點，啊…我証到了，“昭昭現前”，現前了什么東西，鬼影現前啦！？你講現前，一定有一個像，一個境界現前嘛. 難道是觀世音的相才是嗎？難道說是清淨的境界才算嗎？那個生滅法，本來是沒有，靜靜的坐在那邊，就現出來，不是照出來嗎？這樣跟人家講怎樣打坐就完了，差了十万八千里，所以大家听這樣的教導，就想要把心弄靜.
哎…心亂糟糟的，六根本來，一直在默照中，一直沒有間斷，是那個假我干涉，intrude.
誰intrude？你自己的妄想. 我問你，你講現在是“我在听”，有這個“我”是不是？“我在這里听你講課”，“我在听蟋蟀聲”. 假如這個“我”是真的話，你現在不停的想：“我是你，我是你，我是你…”一直想，你會變我嗎？會不會？你一直想“我是你…”，想十万年，還是你的這個自己的“我”，不會變成你想的你吧？你所以知道這個“我我我”和“我是你”是一樣，影子一樣，那有什么我！是你以為是我，但是這個厲害了，習慣的關系，幾千万劫都是這個習慣. 你這樣交換一下，你就知道，哎，這個東西真奇怪，我在這里用功呀，一定是那個我一下子動，一下子動，假如那是真的，你把這個我換成你，“我是你”，你好好想想看，這個東西會變成你嗎？還是依然那個樣子，那個樣子不是沒有，有呀！但是你給他叫“我”是不對呀!
────────────────────────────── Paragraph 29
English Translation:
(End of text)
Original Text:
（全文完）
────────────────────────────── Explanatory Notes:
- Key
Buddhist terms and classical references have been rendered literally and
consistently per the guidelines.
- Terms
such as “默”
(silence), “照”
(illumination), “妙存”
(wondrous presence), and “離微”
(departure and the subtle) are used in their technical Buddhist sense.
- The
commentary employs vivid natural imagery (e.g., geese selecting
nourishment, bees gathering nectar, the lotus opening) to illustrate
aspects of spontaneous, non-conceptual realization and the fundamental
nature of mind.
- References
to texts such as 參同契
(Cantong Qi) are maintained as allusions to classical philosophical
literature.
[End of translation]
If you require further continuation or clarification on any
segment, please let me know.
