English translations of Zen Master Hong Wen Liang's blog https://chengdawu.blogspot.com/ below.
Also See, English Translations of Zen Master Hong Wen Liang's Blog, Part 1
Chinese: 2014年7月24日 星期四
空花
1:釋迦牟尼佛言，"亦如翳人見空中花，翳病若除，花於空滅" 懂這一句話的人從來幾乎沒有。請問各位，道元禪師為什麼這樣說？
English: Thursday, July 24, 2014
Flowers in the Sky
- Shakyamuni Buddha said, "It is like a person with cataracts seeing flowers in the sky; when the cataract is removed, the flowers vanish in the sky." Hardly anyone has ever truly understood this sentence. May I ask everyone, why did Zen Master Dōgen say this?
Chinese: 2:請參考下一句：凡愚之輩以為翳眼者即是眾生之顛倒眼，以病眼既然是顛倒，故於淨虛空見聞空花。
English: 2. Please refer to the next sentence: Ordinary foolish people think that the diseased eye is the inverted eye of sentient beings. Since the diseased eye is deluded, they see and perceive flowers in the pure sky.
Chinese: 3:以為空花一旦除滅，不可更有空花者，小乘之見也。
English: 3. Thinking that once the flowers in the sky are eliminated, there should no longer be any flowers in the sky—this is the view of the Hinayana (Lesser Vehicle).
Chinese: 瞭解上述道元之說法是否比較容易讀懂"空花”這一篇？
English: Is it easier to understand the essay "Flowers in the Sky" by understanding Dōgen's explanation above?
Chinese: 請問，一翳在眼，空花亂墜，歸宗要你到底怎麽樣去保任我就是佛？
English: May I ask, when there is a cataract in the eye and flowers in the sky are falling chaotically, how does Guizong want you to uphold the understanding that "I am Buddha"?
Chinese: 再提醒一次，凡愚之輩以為翳眼者即是眾生之顛倒眼。假如你不是凡愚還想要治療翳眼嗎？請注意佛講的翳眼不是眼科醫生講的眼睛生了翳
English: Let me remind you again: ordinary foolish people think that the diseased eye is the inverted eye of sentient beings. If you are not an ordinary fool, would you still want to cure the diseased eye? Please note that the "diseased eye" the Buddha speaks of is not the cataract that ophthalmologists talk about.
Chinese: 當你意識到"我的眼睛可能錯誤，會看到實際上沒有的東西時 ”你的眼翳就消滅而能如實地見。這不要在理上去瞭解。
English: When you realize, "My eyes might be mistaken, seeing things that are not actually there," your eye disease disappears, and you can see things as they are. Do not try to understand this merely intellectually.
Chinese: 我覺得有很多講經說法只在思考上瞭解佛法排斥道元的朋友們，如果能夠好好審細讀一讀正法眼藏的空花這一篇文章，或許會有驚醒的可能，可惜我細讀了有些譯文，覺得不可以怪讀者誤解道元所傳正法，譬如譯文說：空花不見時何有空花耶？只知空花當為所捨，則不知空花之後之大事，不知空花之種熟而脫落。
English: I feel that many friends who preach the sutras and understand Buddhism only intellectually tend to reject Dōgen. If they could carefully read the "Flowers in the Sky" chapter of the Shōbōgenzō, they might have an awakening. Unfortunately, I have carefully read some translations and feel that we cannot blame readers for misunderstanding the true Dharma transmitted by Dōgen. For example, one translation says: "When the flowers in the sky are not seen, how can there be flowers in the sky?" They only know that the flowers in the sky should be discarded, but they do not understand the great matter after the flowers disappear, nor do they know that the seeds of the flowers mature and fall off.
Chinese: 請問各位，“何有空花也”是什麼意思？其實是說“那麽還有世間嗎！”。假如對於"一花開五葉，結果自然成”，這一句有深刻的體悟，那麽你自然會知道，道元在空花這一篇，仔細地給我們解說佛法最深刻奧妙的哲學的基本理論。
English: May I ask everyone, what does "How can there be flowers in the sky?" mean? Actually, it is saying, "Then is there still the world?" If you have a deep realization of the phrase "One flower opens into five petals; the result naturally comes," then you will naturally understand that in this essay on "Flowers in the Sky," Dōgen carefully explains the most profound and subtle basic philosophical theories of Buddhism.
Chinese: 我相信連日本的眼藏家也有很多不清楚的解說，難怪我們外國的讀者。我希望有機會好好給各位說明。
English: I believe that even among Japanese scholars of the Shōbōgenzō, many explanations are unclear, so it's no wonder that we foreign readers are confused. I hope to have the opportunity to explain this to everyone properly.
Chinese: 現在各位不是在“一翳在眼，空花亂墜”嗎？歸宗教你這樣保任你本身就是佛。你還會說空花亂墜是錯是病，要趕快來修行治療？此即傳統佛法（自以為傳統，達摩祖師為糾正此錯誤而來）的誤傳，但是更重要的是，不要陷入自然外道，又自以為本來就是佛，何必修行守戒！慎之慎之。
English: Aren't you all now in the state of "a cataract in the eye, flowers in the sky falling chaotically"? Guizong teaches you to uphold the understanding that you are inherently Buddha. Would you still say that the chaotic falling of flowers in the sky is wrong or a disease that needs to be quickly corrected through practice? This is the misrepresentation of traditional Buddhism (which considers itself traditional; Bodhidharma came to correct this mistake). But more importantly, do not fall into the naturalistic heresy, thinking that since you are inherently Buddha, there's no need to practice and uphold the precepts! Be cautious, be very cautious.
Chinese: 以電子郵件傳送這篇文章 BlogThis！ 分享至 X 分享至 Facebook 分享到 Pinterest 標籤： 洪師語錄
English: Send this article by email BlogThis! Share to X Share to Facebook Share to Pinterest Tags: Teachings of Master Hong
Chinese: 2014年7月20日 星期日
正傳正法眼藏，開眼涅槃妙心，更無別傳，無別宗。
排除萬難，續佛慧命，試介紹道元禪師幾句話;
English: Sunday, July 20, 2014
Right Transmission of the True Dharma Eye Treasury, Unveiling the Wondrous Mind of Nirvana—There Is No Other Transmission, No Other School
Overcoming all difficulties to continue the wisdom life of the Buddha, let me introduce a few words from Zen Master Dōgen:
Chinese: 1:無際大師者（石頭希遷），青原高祖之一（法）子也。佛道祖席之英雄者，唯石頭庵無際大師者也。
English:
- Master Wujì (Shítóu Xīqiān) was one of the Dharma heirs of Great Patriarch Qingyuan. Among the heroes seated in the ancestral seat of the Buddha Way, only Master Wujì of Shítóu Hermitage stands out.
Chinese: 2:高祖悟本大師嗣法於雲巖。雲巖者，藥山大師之正嫡也。藥山者，石頭大師之正嫡也。石頭大師者，青原高祖之一子也;無人與其齊肩，道業獨正傳。佛道之正命尚流傳於東地者，乃依石頭大師不漏而令其正傳之力也。
English: 2. The Great Patriarch Master Wuben was succeeded by Yunyan. Yunyan was the direct heir of Master Yaoshan. Yaoshan was the direct heir of Master Shítóu. Master Shítóu was one of the heirs of Great Patriarch Qingyuan; no one could match him, and the Dharma lineage was correctly transmitted solely through him. The fact that the true life of the Buddha Way still flows in the eastern land is due to the flawless and correct transmission by Master Shítóu.
Chinese: 3:曹溪古佛因以現般涅槃，於其化導人天之末席，石頭近前請所依之師。古佛因示曰：“尋思（青原行思）去”，未示曰：“尋讓（懷讓）去”。是故，古佛之正法眼藏者，獨青原高祖正傳也。祖宗之為正嗣者，明矣。洞山大師當為青原四世之嫡嗣，正傳正法眼藏，開眼涅槃妙心;此外，更無別傳，無別宗。
English: 3. When the ancient Buddha of Caoxi (Sixth Patriarch Huineng) manifested parinirvana, during the final moments of guiding humans and devas, Shítóu approached to ask for his guiding teacher. The ancient Buddha indicated, saying, "Seek out Qingyuan Xingsi," and did not say, "Seek out Nanyue Huairang." Therefore, the true Dharma Eye Treasury of the ancient Buddha was solely transmitted correctly by Great Patriarch Qingyuan. It is clear who is the true heir of the ancestors. Master Dongshan should be recognized as the fourth-generation direct heir of Qingyuan, correctly transmitting the true Dharma Eye Treasury, unveiling the wondrous mind of nirvana. Beyond this, there is no other transmission, no other school.
Chinese: 4:先師（如淨禪師）曰：“而今諸方登獅子座者多，為人天之師者眾，然知得佛法道理者，渾無一個”
English: 4. The late master (Zen Master Rujing) said: "Nowadays, many ascend the lion's seat, and there are many who are teachers of humans and devas, yet there is not a single one who truly understands the principles of the Buddha Dharma."
Chinese: 5:無際大師上堂示大眾言:“吾之法門，先佛傳受，不論禪定、精進，唯達佛之知見。”
English: 5. Master Wujì ascended the hall and instructed the assembly: "My Dharma gate is transmitted from the prior Buddhas. Regardless of meditation or diligence, it is solely about realizing the Buddha's knowledge and vision."
Chinese: 柏老曰：有多少人不知石頭大師此處所說“禪定”之意，藉口主張不一定必須打坐，掩蓋私下的偷懶，實可憐湣。實際上，無際大師意指不可圖“有所得、有所求”的坐禪。所謂達佛之知見，是因由日常的只管打坐能做到“得一法達一法，遇一行修一行”的不離宇宙大原則的平常心，千萬不要拿這一句話，玩弄詭辯，自圓其說。
English: Elder Bai says: How many people do not understand what Master Shítóu meant by "meditation" here, using it as an excuse to claim that sitting meditation is not necessary, covering up their own laziness—it is truly pitiful. In fact, Master Wujì meant that one should not engage in sitting meditation with the intention of "gaining something" or "seeking something." Realizing the Buddha's knowledge and vision is achieved through daily just sitting (shikantaza), embodying the ordinary mind that does not depart from the universal fundamental principle—"attaining one Dharma, penetrating one Dharma; encountering one practice, cultivating one practice." Do not take this sentence and play with sophistry to justify yourself.
Chinese: 以電子郵件傳送這篇文章 BlogThis！ 分享至 X 分享至 Facebook 分享到 Pinterest 標籤： 洪師語錄
English: Send this article by email BlogThis! Share to X Share to Facebook Share to Pinterest Tags: Teachings of Master Hong
Chinese: 2014年7月18日 星期五
身心脫落--只管打坐不是待悟禪
只管打坐不是待悟禪
不是說坐在那邊等著開悟，坐坐坐這樣坐了三十年，有一天忽然「喔」的一聲開悟了，不是這樣的，坐的當下就是悟。
English: Friday, July 18, 2014
Body and Mind Drop Away—Just Sitting Is Not Waiting for Enlightenment
Just sitting is not a meditation of waiting for enlightenment.
It doesn't mean sitting there waiting to become enlightened, sitting for thirty years, and then one day suddenly exclaiming "Oh!" and becoming enlightened. It's not like that; sitting itself is enlightenment at that very moment.
Chinese: 趙州禪師，他不是曹洞宗的喔，他的法脈屬於臨濟宗那邊的，他怎麼說？
他說：「吾在南方三十年，專務坐禪。汝等諸人若欲得此一大事，當究理坐禪看。三年三十年，謂不得道者，把老僧頭取作杓筧小便。」
English: Zen Master Zhaozhou, who was not of the Sōtō school but belonged to the Linji lineage, said:
"I spent thirty years in the south, solely engaged in sitting meditation. If you all wish to achieve this great matter, you should investigate the principle by sitting in meditation. If after three or thirty years you have not attained the Way, you can take this old monk's head and use it as a urinal."
Chinese: 「汝等諸人若欲得此一大事」，一大事是什麼？你們不要看到一大事就以為一大事指的是有個悟境，坐在那邊三十年，等到最後悟境現前，非也，不是這樣的。
一大事是什麼？做人像個人的樣子，走的時候也不後悔，就算你得到全世界的名利，你走的時候會滿足嗎？不會滿足的啦！一定會心虛的啦。
English: "If you all wish to achieve this great matter"—what is the great matter? Don't think that the great matter refers to some enlightenment experience, sitting there for thirty years waiting for enlightenment to appear. No, it's not like that.
What is the great matter? It's to live like a true human being, leaving without regrets. Even if you gain all the fame and fortune in the world, will you be satisfied when you leave? You won't be satisfied! You'll certainly feel hollow inside.
Chinese: 「當究理坐禪看」，不是隨便坐、枯坐。正身端坐，不求悟、不求什麼，不是為了打坐而打坐，也不是打坐時「我正在只管打坐」，這個都不可以，不可以都不可以，這樣打坐叫身心脫落。
English: "You should investigate the principle by sitting in meditation." It's not casual sitting or dead sitting. Sit upright with correct posture, seeking neither enlightenment nor anything else—not sitting for the sake of sitting, nor thinking during meditation, "I am just sitting." None of that is acceptable. Sitting like this is called "body and mind drop away."
Chinese: 身心脫落，身跟心，身的意識脫落掉、心的意識脫落掉。心的意識是，你在打坐的時候（老師講到此處時，做端身正坐的樣子），自己意識到「我有心」的那個意識沒有了；
身的意識就是，我手擺這邊很清楚，手是這樣放呀、腳是這樣盤呀，這邊痛那邊痛...有身體的意識，通通脫落掉才叫只管打坐。
English: "Body and mind drop away" means the consciousness of body and mind both drop off. The consciousness of the mind—the awareness of "I have a mind" while meditating—is gone.
The consciousness of the body—the clear awareness of how your hands are placed, how your legs are crossed, this pain here, that ache there—all bodily awareness completely drops off; only then is it truly just sitting.
Chinese: 身的意識消失了、心的意識也消失了，但是呢，「虛明自照」，那不是心的意識，那是意識升起之前、父母未生之前，那個是什麼？
English: When the consciousness of body and mind disappears, yet there is "spontaneous illumination"—that is not the mind's consciousness. It's before consciousness arises, before your parents were born—what is that?
Chinese: 這樣子究理坐禪看，這樣正身端坐三年、五年、三十年看看，「謂不得道者，把老僧頭取作杓筧小便。」如果你沒有得道的話，把我的頭拿去當便壺。
English: Investigate the principle by sitting in meditation like this, sitting upright for three years, five years, thirty years. "If you have not attained the Way, you can take this old monk's head and use it as a urinal." If you haven't attained the Way, you can take my head as a chamber pot.
Chinese: 就坐坐看，不要講道理，不要說我相信了才坐，那不會坐的，道理講通了才坐，那是假的，就是直接上坐。
English: Just try sitting. Don't talk about theories; don't say you'll sit only when you believe—it won't work. Waiting until the theories make sense before sitting—that's false. Just directly sit.
Chinese: 那些坐過來的祖師爺們也都是這樣講，不要講道理，就是坐。不過要三年、三十年喔，不要說你坐了一個星期，沒有效果。你要效果，一開始就錯了。
三年、三十年，趙州說你要是不得道，把他的頭拿去當便壺，你看，多大的發誓呀！趙州是曹洞宗的嗎？不是呀！
English: The patriarchs who have sat through this also say the same: don't talk about theories; just sit. But you have to sit for three years, thirty years. Don't say you sat for a week and saw no effect. If you're seeking effects, you're mistaken from the start.
Three years, thirty years—Zhaozhou said that if you haven't attained the Way, you can take his head as a chamber pot. See, what a big vow! Is Zhaozhou from the Sōtō school? No!
Chinese: 道元說：如此大的發誓，「誠哉，坐禪辦道，佛法的直路也」
開悟的人只不過是發現，根本不是向外求來的，本來就是了，自己不知道而已，你要冠個名詞把這個做"悟"也可以。
English: Dōgen said: Such a great vow—"Indeed, sitting meditation and practicing the Way is the direct path of the Buddha Dharma."
Those who become enlightened merely realize that there's nothing to seek outside—it has always been so; they just didn't know it themselves. If you want to label this as "enlightenment," you can.
Chinese: 所以究理坐禪看，三年、三十年，如果不得道，你也把洪文亮的頭拿去大便。
~摘自 20140712講課
English: So, investigate the principle by sitting in meditation. Three years, thirty years—if you haven't attained the Way, you can also use Hong Wenliang's head as a chamber pot.
~Excerpt from the lecture on July 12, 2014
Chinese: 以電子郵件傳送這篇文章
BlogThis！
分享至 X
分享至 Facebook
分享到 Pinterest
標籤： 洪師語錄
English: Send this article by email
BlogThis!
Share to X
Share to Facebook
Share to Pinterest
Tags: Teachings of Master Hong
Due to the length of the text, I have provided translations for a portion of the blog posts. If you would like me to continue translating the rest, please let me know, and I will be happy to assist further.
Chinese:
2014年7月17日 星期四
只管打坐本身就是"悟"，當下就跳出三界
只管打坐本身就是"悟"，當下就跳出三界，這是道元禪師從如淨禪師那邊學到的最重要的一點。
正身端坐時，當下就跳出慾界、色界、無色界，是三界外的事。
打坐本身就是悟了，在悟裡面還想找一個叫悟的東西的話，有一天一定會出毛病。
因為你不知道打坐的當下已經是跳出慾界、色界、無色界了。
慾界就是理想、想像、概念、想要，頭腦裡一直想要的境界，達不到就苦惱，所以就拚命想要達到，這是慾界。
色界呢？看到的、聽到的、觸到的，五根讓你覺受到的，感覺舒服就掉進裡面爬不出來，你不懂得不執著的享受，被五根套住了，這是色界。
無色界呢？你在行動的時候，像是很多勞工辛苦的在太陽下，一直很專注在工作，你埋頭很專注一件事時，不屬於慾界、也不屬於色界，行動的世界，這是無色界。
這樣子分析，是不是還是個概念上的道理而已？佛要我們做到的是超越這三種境界、現實的、實際的生活，所以為什麼說只管打坐是超越三界的事、是悟本身.....
English:
Thursday, July 17, 2014
Just Sitting Itself Is "Enlightenment"; At This Moment, One Transcends the Three Realms
Just sitting itself is "enlightenment"; at this moment, one transcends the three realms. This is the most important point that Zen Master Dōgen learned from Zen Master Rujing.
When sitting upright with correct posture, at that very moment, you transcend the Desire Realm, the Form Realm, and the Formless Realm—this is something beyond the three realms.
Just sitting itself is enlightenment. If you are still trying to find something called enlightenment within enlightenment, one day you will run into problems.
Because you don't realize that at the moment of sitting, you have already transcended the Desire Realm, the Form Realm, and the Formless Realm.
The Desire Realm is ideals, imaginations, concepts, wants—the states your mind constantly desires but cannot reach, leading to distress, so you desperately try to achieve them. This is the Desire Realm.
The Form Realm? What you see, hear, touch—the five senses make you feel. If you feel comfortable, you get trapped and can't get out. You don't understand how to enjoy without attachment, being ensnared by the five senses. This is the Form Realm.
The Formless Realm? When you are in action, like many laborers working hard under the sun, always focusing intently on their work. When you bury yourself in concentrating on one thing, you are neither in the Desire Realm nor in the Form Realm—the world of action. This is the Formless Realm.
Analyzing it this way, isn't it still just conceptual reasoning? What the Buddha wants us to achieve is to transcend these three realms in real, practical life. That's why we say that just sitting is a matter beyond the three realms; it is enlightenment itself...
Chinese:
以電子郵件傳送這篇文章
BlogThis！
分享至 X
分享至 Facebook
分享到 Pinterest
標籤： 洪師語錄
English:
Send this article by email
BlogThis!
Share to X
Share to Facebook
Share to Pinterest
Tags: Teachings of Master Hong
Chinese:
2014年7月10日 星期四
每日勤修坐禪，你想犯戒都不容易犯得出來
部派佛教盛行時，僧侶有二百五十，尼僧約有三百五十等繁細戒律，記都記不住，最後幾乎流於有名無實，所以後來大乘佛法應運而起，將瑣細的戒律歸納為十六大乘菩薩戒:1三歸戒2三聚淨戒……攝律儀戒、攝善法戒、饒益眾生戒3十重禁戒。
“上來，三歸、三聚淨戒、十重禁戒是諸佛之所受持，汝從今身至佛身，此十六支戒如是持”（道元語）。
為什麼要強調只管打坐是佛道正門，因為它是所有大小戒律的戒體，一切戒法由此流出。只要你每日勤修坐禪，你想犯戒都不容易犯得出來，這才是守戒的本來面目。戒條的明細只不過讓你有一面鏡子照出你清淨無染的面孔而已，不要又在那邊頭尾對照發神經。打坐即頭正尾正，鬼都不敢碰，如此只管打坐去。
English:
Thursday, July 10, 2014
By Diligently Practicing Just Sitting Daily, You'll Find It Hard to Break the Precepts Even If You Want To
When Sectarian Buddhism was prevalent, monks had 250 detailed precepts, and nuns had about 350—so many that they couldn't even remember them all, eventually rendering them nominal and ineffective. Therefore, Mahayana Buddhism arose in response, condensing the intricate precepts into sixteen Mahayana Bodhisattva Precepts: 1) The Three Refuges, 2) The Three Pure Precepts—which include the Precept of Embracing Rules, the Precept of Embracing Good Dharmas, and the Precept of Benefiting Sentient Beings, and 3) The Ten Major Prohibitive Precepts.
"These Three Refuges, Three Pure Precepts, and Ten Major Prohibitive Precepts are upheld by all Buddhas. From your present body to the Buddha's body, uphold these sixteen branches of precepts accordingly." (Words of Dōgen)
Why emphasize that just sitting (shikantaza) is the true gate of the Buddha Way? Because it is the essence of all precepts, large and small; all precept dharmas flow from this. As long as you diligently practice Just Sitting daily, you'll find it hard to break the precepts even if you want to—that is the true way of upholding the precepts. The detailed precept rules are merely mirrors to reflect your pure and undefiled face; don't get obsessed with comparing and driving yourself crazy over them. When you meditate, with head and spine upright, even ghosts dare not approach—so just keep sitting.
Chinese:
以電子郵件傳送這篇文章
BlogThis！
分享至 X
分享至 Facebook
分享到 Pinterest
標籤： 洪師語錄
English:
Send this article by email
BlogThis!
Share to X
Share to Facebook
Share to Pinterest
Tags: Teachings of Master Hong
Chinese:
2014年7月9日 星期三
既然不二為何要分說心與物
學生：「
一直有一個問題忘了問，打坐時才會想到，下坐就忘了。
老師之前曾提過一個問題
夫佛祖家裡本無心性、佛性、識性底道理也。
只依風火（物質）因緣和合而有動轉施為。
而愚人認動轉施為以為識神者也。
請問;會不會又偏向唯物論？你的解讀呢？
這個我仍有疑惑
如果有人說這樣是唯物，我還真不知道要要如何回應。」
「我發問前應該先說「老師好」的，一時太急了，對不起」
洪師：「
心物是二或是心物不二，既然不二為何要分說心與物？
老是喜歡玩頭腦去找佛法，不如返顧自己。
有無尊師重道，三歸依戒，三聚淨戒，十重禁戒守得如何，這才是修行的開始。為什麼要守大乘菩薩戒，現代修法者少有人注意。
先問老師好，這不是問題，主要是心態，假如你深信老師所說的法不疑，心中真有敬意，那管你有無先說老師好，都沒有關係，因為你“尊法”所以敬師，我嗅得出來。
玩一下腦袋子;依風火因緣動轉施為既然誤認為識神，那我請問你，還另外有一識神嗎？假如沒有，則儘十方界一切都是風火（物質），你還須要去分別說是風火還是識神？連說風火都是畫蛇添足。
」
English:
Wednesday, July 9, 2014
Since Non-Duality, Why Distinguish Between Mind and Matter
Student:
"I've had a question I've forgotten to ask; I only think of it during meditation and forget it afterward.
Previously, the teacher mentioned:
In the Buddha Patriarch's home, there is no doctrine of mind-nature, Buddha-nature, or consciousness-nature.
Only through the combination of causes and conditions of wind and fire (matter) is there movement and activity.
Yet foolish people regard these movements and activities as the consciousness soul.
May I ask: Does this lean toward materialism? What's your interpretation?
I'm still puzzled about this.
If someone says this is materialism, I really don't know how to respond."
"I should have first said 'Hello, Teacher' before asking, but I was in a hurry; sorry."
Master Hong:
"Are mind and matter two, or are they non-dual? Since they are non-dual, why distinguish between mind and matter?
You always like to play with your mind to find the Buddha Dharma; better to reflect on yourself.
Have you respected your teacher and valued the Way? How well have you upheld the Three Refuges, the Three Pure Precepts, and the Ten Major Prohibitive Precepts? This is the start of practice. Why uphold the Mahayana Bodhisattva Precepts? Few modern practitioners pay attention to this.
As for greeting the teacher first—that's not the issue. The main thing is your attitude. If you deeply believe in the Dharma the teacher speaks without doubt and truly have respect in your heart, then whether or not you say 'Hello, Teacher' first doesn't matter, because you 'respect the Dharma' and therefore respect the teacher—I can sense that.
Playing with your brain a bit: Since movements and activities arise from the causes and conditions of wind and fire and are mistakenly regarded as the consciousness soul, then I ask you, is there another consciousness soul? If not, then everything in the ten directions is just wind and fire (matter). Do you still need to differentiate between wind and fire and consciousness soul? Even mentioning wind and fire is superfluous."
Chinese:
以電子郵件傳送這篇文章
BlogThis！
分享至 X
分享至 Facebook
分享到 Pinterest
標籤： 洪師語錄
English:
Send this article by email
BlogThis!
Share to X
Share to Facebook
Share to Pinterest
Tags: Teachings of Master Hong
Chinese:
2014年7月7日 星期一
一念萬年
當下一念（一瞬間）過去，它再也不回頭，所以這一念是永遠。
我們只活在這一瞬間（不能活在過去，也不能活在未來），這是誰都無法逃避的現實。
能不加自己的習氣、偏見，如實看淨裸裸露堂堂的目前實相，最佳的快捷方式是只管打坐，若能不斷努力坐去，過去很久以來的垢習自然脫落，每日過著愉快的生活，不虛度此生。
所以說佛教是實踐的教導，不是教你整天捧著經典彼此爭論，也不是教你跪在教主下祈求個己虛幻的幸福，它只教你如何看清自己，看清客觀現實，自燈明法燈明，步步不迷失，做一個像個人的人，愉快地過日子。
一念萬年，它不是概念，只是念、只是現實（真實，非思量）本身，只得這樣道取。
不屬於過去，不屬於未來，這樣巧妙地點出現在，還不是屬於一個概念？因為時間本來就是概念。（徹底了，是不是明白生死也是時間的妄念？自然知道什麼是解脫生死這玩意兒）
很多人以為前後際斷，三際托空是一佛理，拚命想去解釋它，其實很簡單，只要你盤腿、手結印、腰背挺直兀兀地坐，當下就是前後際斷、三際托空！還要講道理，擠眉弄眼？
English:
Monday, July 7, 2014
One Thought Is Ten Thousand Years
When the present thought (a moment) passes, it never returns, so this thought is eternal.
We live only in this instant (we cannot live in the past, nor in the future); this is a reality no one can escape.
If we can avoid adding our own habits and biases, and see the pure, naked, open present reality as it is, the best shortcut is just sitting (shikantaza). If you can keep sitting diligently, the accumulated defilements from long ago will naturally fall away, allowing you to live a happy life each day without wasting this life.
Therefore, Buddhism is a teaching of practice; it doesn't teach you to hold sutras all day debating with others, nor to kneel before a deity praying for personal illusory happiness. It teaches you how to see yourself clearly, see objective reality clearly, to be a lamp unto yourself and a lamp unto the Dharma, not losing your way step by step, becoming a person who truly behaves like a human being, living joyfully.
"One thought is ten thousand years" is not a concept; it's just the thought, just reality itself—not something to be intellectually pondered. It must be expressed this way.
Not belonging to the past, not belonging to the future—pointing cleverly to the present—isn't this still a concept? Because time is originally a concept. (When thoroughly understood, don't you realize that birth and death are also delusions of time? Naturally, you know what it means to be liberated from birth and death.)
Many people think that severing past and future, transcending the three times is a Buddhist principle, and they try hard to explain it. Actually, it's very simple: as long as you sit cross-legged, hands in mudra, with spine straight and sit steadfastly, at that moment you have severed past and future, transcended the three times! Do you still need to talk theory, making faces?
Chinese:
以電子郵件傳送這篇文章
BlogThis！
分享至 X
分享至 Facebook
分享到 Pinterest
標籤： 洪師語錄
English:
Send this article by email
BlogThis!
Share to X
Share to Facebook
Share to Pinterest
Tags: Teachings of Master Hong
Due to the length, I'll pause here. If you would like me to continue translating the remaining entries, please let me know.
Chinese:
2014年7月5日 星期六
光陰莫虚度
可知當年達摩西來多艱難，我們更要珍惜他冒險犯難帶來面壁坐禪的佛道正門，不可虛度時光。
English:
Saturday, July 5, 2014
Do Not Waste Time
Knowing how difficult it was for Bodhidharma to come from the West back then, we should cherish the true gate of the Buddha Way—wall-facing meditation—that he brought at great risk and hardship. We must not waste our time.
Chinese:
以電子郵件傳送這篇文章
BlogThis！
分享至 X
分享至 Facebook
分享到 Pinterest
標籤： 洪師語錄
English:
Send this article by email
BlogThis!
Share to X
Share to Facebook
Share to Pinterest
Tags: Teachings of Master Hong
Chinese:
2014年6月30日 星期一
忘子為賊故，認賊為子
“忘子為賊故，認賊為子”。久居猴群中忘了自己是人，所以認為自己是猴子。（真正的自己認不得，僅僅抱住這一身皮袋以為是自己）。
更重要的是千萬不要以為當你省悟自己原來是人就對了，那就恰似浴猴而冠。
佛再三叮嚀的是“舉道說道，舉道行道，舉道証道”，如行萬里，一步也在萬里中，千步也在萬里中，不是唯最後一步到達終點纔是完成萬里。
如同轉迷成悟從凡入聖，途中每一步（聞思修）都在道中，這就是迷者也大悟，悟者也大悟的道理（故曰佛法是行的哲學）。
道元說，至愚的人學佛，都以為只有迷者修行佛道而大悟，而不知不迷的人也修行佛道而大悟，所以難怪有待悟禪之錯誤。這些人只注重抽象概念上之悟境而毫無具體的佛之行持。
每日一坐兩坐纔是行佛佛行的根基。
English:
Monday, June 30, 2014
Mistaking the Thief for One's Son
"Forgetting one's son as a thief, thus taking the thief for the son." Living among monkeys for so long, one forgets that one is human and thus thinks oneself a monkey. (Failing to recognize one's true self, merely clinging to this skin bag as oneself.)
More importantly, do not think that once you realize you are originally human, that's enough—that would be like dressing a monkey in human clothes.
The Buddha repeatedly exhorted us to "raise the Way, speak the Way; raise the Way, practice the Way; raise the Way, realize the Way." Just like walking ten thousand miles, every step is within the ten thousand miles; a thousand steps are within the ten thousand miles—not only the final step reaching the destination completes the journey.
Just like turning delusion into enlightenment, from ordinary to sage, every step along the way (hearing, thinking, cultivating) is within the Way. This is the reasoning that both the deluded and the enlightened greatly awaken (thus it is said that Buddhism is the philosophy of practice).
Dōgen said that extremely foolish people learning Buddhism think that only the deluded practice the Buddha Way to attain great enlightenment, not realizing that even those who are not deluded also practice the Buddha Way and attain great enlightenment. So it's no wonder there is the mistake of "waiting for enlightenment" meditation. These people focus only on abstract conceptual enlightenment states without any concrete Buddhist practice.
Sitting once or twice daily is the foundation of practicing the Buddha's conduct.
Chinese:
說心說性
1:道元說，說心說性者，正直之佛道也。杲公不達此道理，謂不得說心說性，非佛法之道理也。
高祖悟本大師以其諸祖中之獨尊，通達說心說性之道理。尚未通達之諸方祖師，則無有如今之因緣之道取。謂僧密師伯與大師行次，（洞山）指旁院曰:“裡面有人說心說性”。
此道取自高祖出世以來，為其法孫必正傳其祖風，餘門則未夢見也。何況夢知領會之方乎！唯嫡傳者正傳之。
此道理若不正傳，焉能通達佛道之本源？謂今之道理者，即：或裡或面，有人人有，說心說性，面裡心說，面裡性說。（正法眼藏說心說性，何燕生譯）
2:若能徹底參究此理，你會明白待悟禪之錯，更重要者你會清楚什麽是大悟卻迷，為什麼認子為子是卻迷，認賊為賊是大悟，為什麽忘子為賊故，認賊為子？
最後，你會自然相信只管打坐，更會實實在在每天不斷地小坐一香，而不去使頭腦更忙亂，使身體更笨重，時常無法做最正確的最佳判斷。請那位出來說明看！
我要特別請各位注意的是，道元點出說心說性之道理是佛法核心中之核心（非所謂的心中心，說心說性之“說”，不只是“說”的意思，此處的用法為顯示、成現之意），說明眾生忘了真正的自己（心、性）以錯誤的心（精神、靈魂等）及性（本性，本質）當做真正的自己，所以他說忘子為賊，認賊為子。
若能大悟（認賊為賊，原來認為“是自己”者並不是“真正的自己”），卻迷（認子為子，體取非自非他非阿誰、不可說不可說的“什麽”），則了了時無可了，自然法爾諸惡莫作，眾善奉行。
洞宗諸祖何其慈悲，還將佛之密語及迦葉尊者之不露藏、“只管打坐”親傳給眾生，無奈腦袋複雜，情緒如雲的現代人嫌其太簡單，喜歡尋求更神妙幽深之宗教密法。
奈何我已來一番心意，若不單從只管打坐入手，將會是雞同鴨講 。
今天這一題，非常非常重要，為佛佛祖祖之法孫必正傳的祖風，餘門之修行人何曾夢見？請各位仔細體究，千萬不要辜負真正的自己
English:
Speaking of Mind and Nature
- Dōgen said, "Speaking of mind and speaking of nature is the straightforward Buddha Way. Master Gao (Monk Gao) did not understand this principle, claiming that one should not speak of mind and nature, which is not the principle of the Buddha Dharma."
Great Patriarch Master Wuben, unique among the patriarchs, thoroughly understood the principle of speaking of mind and nature. Those patriarchs who had not yet comprehended this had no way to express it as we do now. It is said that Monk Mi (Senior) was walking with the master (Dongshan), and (Dongshan) pointed to a side hall and said, "Inside, there is someone speaking of mind and nature."
This expression has been transmitted correctly by the Dharma descendants since the Great Patriarch appeared in the world; only the direct heirs truly transmit the ancestral style. Practitioners of other schools have not even dreamed of it, let alone comprehended and realized it! Only those who are direct heirs transmit it correctly.
If this principle is not transmitted correctly, how can one thoroughly understand the fundamental source of the Buddha Way? The current principle is that, whether inside or outside, everyone has it; speaking of mind and nature, inside and outside mind speaking, inside and outside nature speaking. (From Dōgen's Shōbōgenzō "Speaking of Mind and Nature," translated by He Yansheng)
- If you can thoroughly investigate this principle, you will understand the mistake of "waiting for enlightenment" meditation. More importantly, you will clearly understand what it means to be greatly enlightened yet still deluded, why recognizing the son as the son is still delusion, why recognizing the thief as the thief is great enlightenment, and why forgetting the son as a thief leads to taking the thief for the son.
Ultimately, you will naturally believe in just sitting, and more so, you will genuinely sit for a period each day without interruption, rather than making your mind busier and your body heavier, often unable to make the most accurate and optimal judgments. Would someone please come forward to explain this!
I especially want everyone to note that Dōgen points out that the principle of speaking of mind and nature is the core within the core of Buddhism (not the so-called "mind within mind"; the "speaking" in "speaking of mind and nature" is not just "speaking" but has the meaning of revealing or manifesting). It explains that sentient beings have forgotten their true selves (mind and nature) and take the wrong mind (spirit, soul, etc.) and wrong nature (inherent nature, essence) as their true selves. Therefore, he says "forgetting one's son as a thief, thus taking the thief for the son."
If one can be greatly enlightened (recognizing the thief as the thief—that what was previously thought to be "oneself" is not the "true self"), yet still deluded (recognizing the son as the son, realizing the "what" that is neither self nor other, indescribable and unspeakable), then when clarity is realized, there is nothing to realize. Naturally, one does no evil and practices all good.
How compassionate are the patriarchs of the Dongshan lineage! They even personally transmitted the Buddha's secret words and Venerable Kāśyapa's "not revealing or hiding," and "just sitting" to sentient beings. Unfortunately, modern people with complicated minds and emotions like clouds find it too simple and prefer to seek more mystical and profound religious secret methods.
Despite my heartfelt efforts, if one does not start with just sitting, it will be like chickens talking to ducks.
Today's topic is extremely important—the ancestral style that must be correctly transmitted by the Dharma heirs of all Buddhas and patriarchs. Have practitioners of other schools ever dreamed of it? Please investigate carefully, and do not fail your true self.
Chinese:
2014年6月26日 星期四
初禪到四禪
初禪到四禪，你看經典講了一大堆，你去背那個沒意思，就各位打坐的情況，
初禪就是一般人剛開始打坐，把姿勢擺好、手印結好、肩膀放鬆、收下巴、重心在腰部....，這個叫初禪。
到了二禪的時候是，坐了一段時間，突然發現肩膀歪了、下巴抬了，坐久了平常的習氣會上來，肩膀變用力、手印跑掉....，發覺你的身體不像剛剛端身正坐的樣子，這個叫二禪。
發現之後把姿勢調回來，回到正身端坐，沒多久氣又往上跑、跑到頭腦就開始胡思亂想，肩膀也用力起來，然後發覺之後又趕快調整回來、收下巴、肩膀鬆下來，腰挺直，坐了一陣子，不知不覺中，重心又往上跑，腰又虛掉，各位不都是這樣嗎？
平常很多習氣，打坐的時候不知不覺又跑上來，發覺後，然後又正身端坐，這樣來來回回，像拔河一樣，這是三禪。
四禪就是不用再拔河了，就一直保持正身端坐。
這只是打坐的功夫而已，除了這個以外，你還要多聽聞正見，非得這樣不可。
所以每天打坐，平常日常生活裡頭的一舉一動，就好像在四禪裡頭在跟人講話、在跟人生氣，不用再像拔河比賽一樣，自然而然就做出正確的行為出來，我們叫”般若”的智慧帶出來的，這樣子常常薰修，久而久之自我的習氣會漸漸淡掉，那種自私難看的樣子會漸漸淡掉。
各位大概都在三禪的樣子。很多人自己坐歪掉了也沒發覺，氣衝到頭腦開始胡思亂想自己也不知道，跟他說：「你坐歪了」，他說：「沒呀，我坐很直呀。」那就連二禪也沒有。
English:
Thursday, June 26, 2014
From First Dhyana to Fourth Dhyana
From the first to the fourth dhyana (meditative absorptions), the scriptures talk a lot about them. Memorizing that is meaningless. Based on your meditation experiences:
The first dhyana is when beginners start meditating, setting up the posture correctly—hands in mudra, shoulders relaxed, chin tucked in, center of gravity at the waist—that's called the first dhyana.
In the second dhyana, after sitting for a while, you suddenly realize your shoulders have tilted, your chin has lifted. After sitting for a long time, habitual tendencies arise—shoulders tense up, hands slip from the mudra—you notice your body is no longer in the upright posture. This is called the second dhyana.
Upon noticing, you adjust your posture back to sitting upright. Before long, energy rises up again to the head, and you start daydreaming; shoulders tense up. Then you notice again and quickly adjust—tuck the chin, relax the shoulders, straighten the waist. After sitting for a while, unconsciously, the center of gravity shifts upward again, and the waist loses strength. Isn't this what happens to all of you?
Many habitual tendencies usually arise unconsciously during meditation. After noticing, you return to sitting upright. Going back and forth like this, like a tug-of-war—this is the third dhyana.
The fourth dhyana is when there's no more tug-of-war; you maintain upright sitting continuously.
This is just the skill in meditation. Besides this, you need to listen to the correct views more—you must do this.
So daily meditation, coupled with every action in your daily life—it's like being in the fourth dhyana when talking to people or getting angry, no longer like a tug-of-war. Naturally, you will act correctly—this is bringing forth the wisdom of prajna. By continuously cultivating like this, over time, your selfish habitual tendencies will gradually fade away, and that unattractive selfish appearance will gradually diminish.
Most of you are probably in the state of the third dhyana. Many people sit crooked without realizing it; when energy rushes to the head, they start daydreaming without knowing it. When you tell them, "You're sitting crooked," they say, "No, I'm sitting very straight." Then they're not even at the second dhyana.
Chinese:
以電子郵件傳送這篇文章
BlogThis！
分享至 X
分享至 Facebook
分享到 Pinterest
標籤： 洪師語錄
English:
Send this article by email
BlogThis!
Share to X
Share to Facebook
Share to Pinterest
Tags: Teachings of Master Hong
Chinese:
日出一坐，日落一坐，無自無他，寶藏自開，受用無窮。
林醫師說"參公案”就是:
「日出一坐，日落一坐，無自無他，寶藏自開，受用無窮。」
我想公開給大家分享。
1:宏智說，證與證者，二俱寂滅，能證寂滅者，非汝而誰。這個誰正是非自非他的我。
2:真見不見;
見有所見非真見。打坐時眼非全閉，故有見暗非無所見。暗非只一處，若只認見一處為暗則非真見（暗），因為此即能所見之見暗，非無能所之真見暗（能所不二之暗，乃非自非他之"我“之見暗）
3:這就是渠今正是我，我今不是渠之我。
4:身心學道用心集說，當下承當。直下是不斷，承當是不常，此即生滅即日常生活即真實。
5:以理論簡言之，不常不斷曰“我"。
明是全身心明，暗是全身心暗。莫以暗相遇或勿以明相睹都告訴你不要以能所二元的眼根去看明看暗。如是身心脫落的境地就是你的本地風光，這裡沒有時空的生滅相。你還要以眼看耳聽嗎？那就還沒有行深般若波羅蜜（只管打坐，不是參公案），照不見五蘊皆空（五蘊如實存在！）
千萬不要誤會，五蘊皆空不是說五蘊本來不存在一，而是說五蘊如如底存在，因為 梵文“空"的原義有二，一是無另一是如此如此（suchness,suchness），而佛經的"空”一字應譯為如如底存在較妥。
English:
One Sitting at Sunrise, One Sitting at Sunset; Without Self or Other, the Treasure Opens Itself, Benefits Are Endless
Dr. Lin says that "investigating koans" is:
"One sitting at sunrise, one sitting at sunset; without self or other, the treasure opens itself, benefits are endless."
I want to share this openly with everyone.
Hongzhi said, "The realization and the one who realizes—both are extinguished. Who is it that can extinguish them? If not you, then who?" This "who" is precisely the "I" that is neither self nor other.
True seeing is not seeing;
Seeing what is seen is not true seeing. When meditating, the eyes are not fully closed, so there is seeing darkness—not seeing nothing. Darkness is not just one place; if you only recognize seeing one place as darkness, it is not true seeing (darkness), because that is seeing darkness with subject and object. It is not the true seeing of darkness without subject and object (the non-dual darkness seen by the "I" that is neither self nor other).
This is "He is now precisely me; I am now not his me."
Studying the Way with body and mind, diligently practicing and speaking, immediately accepting responsibility. Directly proceeding is unceasing; accepting responsibility is impermanent. This is birth and death, daily life, reality.
To put it simply in theory, non-permanence and non-cessation is called "I."
Brightness is full body-mind brightness; darkness is full body-mind darkness. Not encountering with the form of darkness or perceiving with the form of brightness—all tell you not to use the dualistic eye faculty of subject and object to see brightness or darkness. Such a state of body and mind dropping away is your original landscape; here there is no appearance of birth and death in time and space. Do you still need to see with eyes and hear with ears? Then you have not yet practiced deeply the Prajnaparamita (just sitting, not investigating koans), and cannot illuminate the emptiness of the five aggregates (the five aggregates exist as they are!).
Be sure not to misunderstand: "The five aggregates are empty" does not mean the five aggregates originally do not exist, but that the five aggregates exist as suchness, because the original meaning of the Sanskrit word "śūnyatā" (emptiness) has two aspects: one is "non-existence," and the other is "suchness." Therefore, the word "emptiness" in Buddhist scriptures is better translated as "existence as suchness."
Chinese:
以電子郵件傳送這篇文章
BlogThis！
分享至 X
分享至 Facebook
分享到 Pinterest
標籤： 洪師語錄
English:
Send this article by email
BlogThis!
Share to X
Share to Facebook
Share to Pinterest
Tags: Teachings of Master Hong
Chinese:
2014年6月25日 星期三
坐禪並非如小乘所云，只求身心平靜
對於李偉所提的坐禪箴一段文字稍做解讀如下：
1、學道所定之參究者：學道必要參究者
2、不求作佛之行佛：不要想藉修行來成佛，這樣的修行就是只管打坐。
3、故公案現成也：不求作佛之只管打坐時，（法、至道、宇宙的原則公理）當下具體成現在坐禪人的身心上。
4、身佛更非作佛：以有自由可以喝酒唱歌做任何事的暖肉軀，超越作佛的念頭只管打坐
5、籮籠若打破則坐佛不礙作佛：如果把上述的這些理由都撇開不談，說兀兀地只管打坐當下即是佛一點也不為過。
6、正當恁麽時，千古萬古共有入佛入魔之力：千古萬古即超越時間（打坐只是一個行而已、不在妄想的時空中），入佛入魔之力，佛魔無礙
7、退步進步：打坐有時很不想坐而勉為其難地坐，有時意氣喚發如龍得水，不管順或背
8、自有滿溝滿壑之量也：無論如何，因為是打坐是自己打而非別人，所以影響所及自然是滿溝滿壑，函蓋乾坤。
總言之，此段文字提醒坐禪並非如小乘所云，只求身心平靜，也不是說打坐是初修者纔須要練習，悟後即可不一定非得每日打坐。道元鄭重地告訴我們說，打坐的價值只在於實行，時間長短不拘，每日不斷打坐，這纔是佛法的實踐者，是佛的真正學生。
English:
Wednesday, June 25, 2014
Meditation Is Not Merely Seeking Mental and Physical Calm as the Hinayana Claims
For the text of the "Meditation Admonition" mentioned by Li Wei, here's a brief interpretation:
"Those who are determined to study the Way must investigate": To study the Way, one must investigate.
"Practicing Buddha without seeking to become Buddha": Do not think of using practice to become a Buddha; such practice is just sitting (shikantaza).
"Therefore, the koan is manifest": When just sitting without seeking to become Buddha, the Dharma, the ultimate Way, the principles of the universe concretely manifest in the body and mind of the meditator.
"Body-Buddha is even more not becoming Buddha": With the warm flesh body free to drink, sing, and do anything, transcending the thought of becoming Buddha—just sit.
"If the basket is broken, sitting Buddha does not hinder becoming Buddha": If you put aside all the above reasons and just say that steadfastly just sitting at this moment is Buddha, it's not an overstatement.
"At this very moment, throughout all ages, there is the power to enter Buddha and enter demons": "Throughout all ages" means transcending time (meditation is just an action, not within the illusory time and space). The power to enter Buddha and enter demons—Buddha and demons are unobstructed.
"Retreating and advancing": Sometimes in meditation, you don't feel like sitting but force yourself to sit; sometimes you're inspired and enthusiastic. Whether favorable or adverse.
"Naturally have the capacity to fill valleys and ravines": No matter what, since meditation is done by yourself and not others, its influence naturally fills valleys and ravines, encompassing heaven and earth.
In summary, this passage reminds us that meditation is not merely seeking mental and physical calm as the Hinayana claims. It's also not that meditation is only for beginners to practice, and after enlightenment, one doesn't need to meditate daily. Dōgen solemnly tells us that the value of meditation lies only in practice, regardless of duration; continuously meditating daily is the practitioner of the Buddha Dharma and the true student of the Buddha.
Chinese:
以電子郵件傳送這篇文章
BlogThis！
分享至 X
分享至 Facebook
分享到 Pinterest
標籤： 洪師語錄
English:
Send this article by email
BlogThis!
Share to X
Share to Facebook
Share to Pinterest
Tags: Teachings of Master Hong
Due to space constraints, I have continued as per your request and translated additional blog posts. If you would like me to translate more, please let me know.
Posts
