Translator's Note: This text is a discourse by Teacher Hong Wenliang on the practice of "Just Sitting" (Shikantaza), centered around the famous dialogue of Chan Master Yaoshan Weiyan. It emphasizes direct, non-conceptual practice and clarifies common misunderstandings about thoughts, awareness, and the role of the self in meditation. It was recorded during a retreat in 1999.
English Translation:
Just Sitting - Discourse by Teacher Hong Wenliang (2009-11-09 10:11:33)
Reprinted
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Tags: Hong Wenliang, Zazen, Chan, Dao Xin, Culture, Caodong, Buddhadharma, True Dharma, Just Sitting, Zazen Classification: Teacher Hong Wenliang
Original Text:
只管打坐-洪文亮老师开示 (2009-11-09 10:11:33)
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标签： 洪文亮 坐禅 禅 道信 文化 曹洞 佛法 正法 只管打坐 打坐 分类： 洪文亮老师
English Translation:
Just Sitting
(Transferred from the Treasury of the True Dharma Eye Forum: http://www.hongzen.com)
While the Master [Yaoshan] was sitting, a monk asked: "Sitting stock-still [兀兀地, wùwùde]¹, thinking [思量, sīliàng]² of what?"
The Master said: "Thinking [思量, sīliàng] non-thinking [不思量底, bù sīliàng dǐ]."
The monk said: "Non-thinking – how is it thought [思量, sīliàng]?"
The Master said: "Non-thinking [非思量, fēi sīliàng]."³
– Wudeng Huiyuan⁴ ~ Yaoshan Weiyan
Original Text:
只管打坐
（转自正法眼藏论坛：http://www.hongzen.com）
師坐次，僧問：「兀兀地思量什麽？」
師曰：「思量箇不思量底。」
僧曰：「不思量底如何思量。」
師曰：「非思量。」
五燈會元～藥山惟嚴
Footnotes/Annotations:
- Stock-still (兀兀地, wùwùde): Describes a state of being firm, unmoving, often used in Chan texts to depict deep meditation or the unshakeable nature of reality.
- Thinking (思量, sīliàng): Refers to conceptual thought, deliberation, consideration.
- Non-thinking (不思量底, bù sīliàng dǐ / 非思量, fēi sīliàng): These terms point beyond both ordinary thinking and the mere absence or suppression of thought. 非思量 (fēi sīliàng) is often considered the more definitive term, indicating a state that transcends the duality of thinking/not-thinking.
- Wudeng Huiyuan (五燈會元): Compendium of the Five Lamps, a major collection of Chan Buddhist history, dialogues, and lineage records compiled in the Song Dynasty.
English Translation:
Someone asked Chan Master Yaoshan Weiyan how to practice Zazen?
Yaoshan said, "Think non-thinking."
Thinking that which does not think?! The questioner was dumbfounded; how can one think about that which does not think?
Thinking has already set thought in motion; using thought to think about that which does not think – how is that possible?
Chan Master Yaoshan replied with three characters: Non-thinking [非思量, fēi sīliàng].
Zazen requires you to be in this state of non-thinking; achieving this is true Zazen.
So, what kind of state is non-thinking?
Original Text:
有人问药山惟俨禅师怎么打坐？
药山说思量个不思量底。
思想那个不思想的？！问的人傻了，那个不思想的怎么样去思想？
思想了就巳经动了思想，用思想去思想那个不思想的，那怎么可能啊？
药山禅师回答，三个字：非思量。
打坐就是要你在这个非思量境界，做到了就是真正打坐。
那么非思量是什么境界呢？1
English Translation:
Non-thinking is a true [真, zhēn] and non-illusory [不虚, bù xū] state; it is not a fabricated, imagined, or conceptual state. This is called the thought of no-thought [无念之念, wúniàn zhī niàn]; it is the state before discriminative consciousness [分别意识, fēnbié yìshí] begins to function. So, what exactly is the state like before discriminative consciousness functions? We have all forgotten the time when we were small infants, before thoughts began to discriminate; nor do we know from when discriminative consciousness started functioning, when we began to know this, know that. We have forgotten all this. If we could return to this state, we could see our own true face. Absolutely do not assume this state can be reached through speculation. What is this state like before thought moves? To pursue it using thought is surely to get it wrong again.
Original Text:
非思量是个真实不虚的状态，并不是虚构的，假想的或理念的状态。这就是叫做无念之念，是分别意识不动以前的境界。那么分别意识发生作用之前到底是什么样的一个状态呢？大家都忘了在小婴儿的时候，念头还没有起分别之前；也不知道从什么时候，分别意识发生了作用，开始知道这个，知道那个。这些我们都忘了。如果能够恢复到这个状，我们就能看到自己真正的面目。千万不要以为这个状态能用推想可达到，这个思想不动以前是什么样的状态呢？用思想去追求，那可又弄错了。
English Translation:
What to do then? You can inquire of your ears, your eyes; learn from them. Let me ask everyone, when the ear hears sound, does it first discriminate whether it's good or bad before hearing? No! Whatever the eyes meet, they see; do they first discriminate liking this, disliking that, wanting to see this, not wanting to see that? No! Therefore, the state of the six sense faculties [六根, liùgēn] responding to objects before discriminative consciousness moves – this is the state of non-thinking. It doesn't mean that non-thinking is only when there is nothing at all. How do you know there is nothing at all? When you know there is nothing at all, isn't that still your consciousness moving?
Original Text:
那怎么办？你可以向你的耳朵、眼睛讨教，向它们学习。请问各位，当耳朵听声音时，它有没有分别这个好还是不好才听？没有啊！眼睛对到什么就看到什么，它有没有分别这个喜欢那个不喜欢，这个要看，那个不要看？没有啊！所以六根对境分别意识还没有动之前的状态，这个就是非思量境界。不是什么都没有才是非思量。你怎么知道什么都没有？当你知道个什么都没有时，那还不是你的意识动吗？2
English Translation:
The Buddha said in the Āgama Sūtras¹: "Seeing is just seeing thus, hearing is just hearing thus." Our six faculties are originally free and at ease. So, when sitting quietly [静坐, jìngzuò], just sit like this; the six faculties themselves come and go freely in their natural state. Absolutely do not manage them, even "not managing" is not it. In short, it is not that there is an "I" there seeing, there hearing. Therefore, Zazen [坐禅, zuòchán] is letting the myriad dharmas [万法, wànfǎ]² come to verify that there is no you; it is not having a 'you' come to verify there is no you. The crucial point lies right here; absolutely do not get it wrong. Because when you yourself go to verify there is no you, you already have an "I" doing the verifying. Is this still called forgetting the self [忘我, wàngwǒ]? Surely not!
Original Text:
佛在阿含经说：“看就是这样看，听就是这样听”。我们的六根本来就是自由自在的。所以静坐时就只是这样的坐，六根本身在自自然然的状况下来去自如。千万不要去管它们，甚至不管也不管。总之不是有一个我在那里看那里听。所以坐禅就是让万法来证明没有你，不是有一个你来证明没有你。关键就在这一点，千万就不要搞错了。因为当你自己去证明没有你的时候，你已经有一个“我”去证明了，这个还是叫忘我吗？没有吧!
3Footnotes/Annotations:
- Āgama Sūtras (阿含经, Āhán Jīng): Collections of early Buddhist scriptures. The phrasing "Seeing is just seeing thus..." captures the essence of teachings on bare awareness found within them, such as in the Bāhiya Sutta.
- Myriad Dharmas (万法, wànfǎ): All phenomena, everything that exists or can be conceived.
English Translation:
So how to let the myriad dharmas verify there is no you? And what do the myriad dharmas refer to?
The visual appearances [色相, sèxiàng] seen, the sounds heard, the smells sniffed, the tastes tasted, the sensations of cold and heat felt, the thoughts [念头, niàntou] that come and go. All these myriad dharmas are constantly telling you, there is no I [我, wǒ]! There is no I!
For example, when sitting for a long time, the legs will get numb. Of course, they are numb, because you usually don't practice Zazen; this is a natural relationship. If you say, "Now I am practicing, I must sit well, must not let them get numb, I absolutely must endure it," sitting like this is already playing the game of "I." You don't normally practice Zazen, so sitting for a while causes numbness – that's natural, of course; because this is a dependently arisen phenomenon [缘生之法, yuánshēng zhī fǎ]. Cultivation [修行, xiūxíng] is precisely about forgetting this I – the false self [假我, jiǎ wǒ]. Absolutely do not manipulate this "I" to practice cultivation.
Original Text:
那么如何让万法来证明没有你？万法指的又是什么？
看到的色相，听到的声音，嗅到的气味，尝到的味道，感受到的冷热，来去的念头。这些万法处处都在告诉你，没有我啊!没有我啊!
例如坐久了脚会麻，当然是麻嘛，因为你平常不打坐嘛，这是自然的关系。你说现在我来修行，我要坐得好，不要让它麻，我一定要忍耐住，这样坐已经是在玩起“我”的游戏来了。你平常不练习打坐，坐一下会麻，那当然嘛；因为这就是缘生之法。修行就是要忘掉这个我～假我。千万不要玩弄这个“我”去修行。
English Translation:
This crucial point I have explained repeatedly; I hope everyone does not take an 'I' to forget the 'I'. Many people think that during Zazen, one should have no thoughts, so when many thoughts arise during Zazen, they feel, "My thoughts are flying around like this, it's bad, I must get rid of them." Let me ask everyone, is this correct? You think, "I am a diligent practitioner, my Zazen skill is good, how come there are so many thoughts today? Don't want them! Don't want them!" Actually, if you sit like this, think like this, you yourself are already messing around, showing off yourself [asserting the 'I']. Here, please everyone, carefully reflect on this yourself: when a thought comes, do you know that thought is about to come? When a thought goes, does it ask your permission before it leaves, right? Because the thought itself does not belong to you! It is a dependently arisen phenomenon. You don't know what thought is coming; you also don't know when it leaves. So, it's only after the thought has come that you know: "Ah! A thought." That is your discriminative consciousness knowing it after the fact. If you still think there is a 'you' knowing, that is your own illusory thought [妄想, wàngxiǎng]. This is the so-called fundamental ignorance [根本无明, gēnběn wúmíng]; cultivation is precisely for resolving this fundamental problem.
Original Text:
这个关键的地方我再三的讲明，希望各位不要拿我去忘掉我。很多人以为打坐时要没有念头才对，所以打坐的时候有很多念头，就觉得我这样念头纷飞不好，要把它去除掉。请问各位这样对不对？你想我是个用功的人，打坐功夫好，怎么今天念头这么多，不要！不要！其实如果这样坐这样想的话，你自己已经在胡搞了，在卖弄自己了。这里请各位自己细心反省一下，念头来，你知不知道那个念头要来？念头去，它要去的时候也有没有请教你可不可以去，对不对？因为念头本身就不属于你的啊！它是缘生之法。什么念头要来你不知道，它什么时候跑掉你也不知道。所以当念头来了之后你才知道：“啊！念头”，那是你的分别意识在事后去知道的。如果还以为有一个你在知道，那就是你自己的妄想。这就是所谓的根本无明，修行就是为了要解决这个根本问题。
English Translation:
When thoughts come and go during Zazen, absolutely do not think there is an unchanging entity knowing your thoughts coming and going, and assume this is correct. Thinking there is an unchanging entity facing the coming and going thoughts, as if there are two separate entities, that is incorrect. Actually, the arising thought itself is the functioning [用, yòng] of your Dharmakāya [法身, fǎshēn]. Many people don't understand this and mistakenly think there is an "I" that knows thoughts come and go. "When brightness comes, know brightness; when darkness comes, know darkness; that which is unchanging must be the real thing"—alas! Wrong! This is the view of external paths [外道, wàidào]¹. You have an unchanging entity within your concepts, hold onto this unchanging thing as a treasure, and then feel this is correct. Isn't that something you imagined? If there is no you, what need is there for that unchanging thing!
Original Text:
当打坐的时候念头来念头去，你千万不要以为有个不动的在知道你的念头来去，就以为这个对了。以为有一个不动的对着一个来去的念头，好象有两个个别的念头，那是不对的。其实，来的念头本身就是你法身的用。很多人不晓得这个，误以为有一个“我”知道念头来，念头去。明来知道明，暗来知道暗，那个不动的就是真的了——唉呀！错了!这是外道的说法。你有一个不动的在你的概念里头，拿这个不动的当宝贝，然后觉得这个就对了。那不是你想象出来的吗？如果没有你，还要那个不动的做什么!
Footnotes/Annotations:
- External Paths (外道, wàidào): Literally "outside the Way," refers to non-Buddhist philosophical or religious systems, especially those holding views considered incompatible with core Buddhist doctrines, such as the belief in a permanent, unchanging self or soul.
English Translation:
The six functions of our eyes, ears, nose, tongue, body, and mind [意, yì] all operate freely and at ease within the selfless, true reality [实相, shíxiàng]. We have simply misunderstood, taking that which can discriminate and think [分别思虑, fēnbié sīlǜ] to be 'I'. Actually, it itself is merely the function of the Dharmakāya. This faculty of discrimination and thinking is extremely nimble [太灵了, tài líng le]; the moment discrimination functions, we automatically take the discriminator to be 'I'. Actually, the mind faculty [意根, yìgēn] is just like the eye faculty and ear faculty; whatever condition it meets, that exists – all is true reality. When you encounter a stone, it is stone; when you encounter a steamed bun [馒头, mántou], it is steamed bun. You don't need to say the names "stone" and "steamed bun" before knowing it's a stone, it's a steamed bun, right? The discrimination of words and language is the activity of discriminative consciousness after the fact has occurred. Before this, the stone exists, the steamed bun exists, that exists – this is before discriminative consciousness moves; it itself is already clearly and distinctly discriminated. Discrimination without discrimination [无分别的分别, wú fēnbié de fēnbié] means this. If the "I" is not added in, our mind faculty is originally perfectly clear and discriminating.
Original Text:
我们的眼耳鼻舌身意六个作用，通通都在无我的、真正的实相里头自由自在的活动。我们就是误会了，把那个能分别思虑的当作是我。其实它本身只是法身的作用而已。分别思虑这个东西太灵了，一起分别作用的时候我们就自动的把能分别的当作是我。其实意根和眼根耳根一样，对到什么缘，那个在，皆是实相。当你对到石头就是石头，对到馒头就是馒头，你不会在讲石头和馒头这二个名字后，才知道是石头是馒头吧！文字语言的分辨，是事实发生以后的分别意识活动。这个以前，石头在，馒头在，那个在，是分别意识还没有动以前，本身已是了了清楚的分别的了。无分别的分别就是这个意思。如果没有把“我”加进去，我们的意根本来就了了分明。
English Translation:
When our eyes meet an appearance [相, xiàng], the appearance and the seeing are the function of one essence [一体的作用, yītǐ de zuòyòng]. By the same token, the arising of a thought and that selfless knowing are also the function of one essence. Therefore, the arising thought itself is the function of your mind faculty; actually, it is your true reality. In cultivation, knowing this is sufficient. Being able to understand this, oh, you have progressed; during Zazen, you will not fear the coming and going of thoughts, because the thought itself is your true reality! Do you think there is another thought that enables you to know? Impossible! Because in every present moment, perceiver and perceived [能和所, néng hé suǒ], faculty and object [根和尘, gēn hé chén], mind and environment [心和境, xīn hé jìng], thought and you, are originally inseparable, always functioning simultaneously, arising simultaneously, ceasing simultaneously. They are originally one essence [一体, yītǐ]. It is we who rigidly separate one thing into two to explain it; this is post-hoc cleverness, the discrimination of consciousness after the fact.
Original Text:
当我们的眼睛对到相，相跟见，是一体的作用。同样的道理，念头的升起跟那个无我的知，也是一体的作用。所以来的念头本身就是你意根的作用，其实就是你的实相。修行能够知道这个就好了。能够了解到这个，噢，你就进步了，你在打坐时就不怕念头的来去，因为念头本身就是你的实相啊。你以为另外有一个念头能让你知道吗？不可能的啦！因为在每一刻的当下能和所、根和尘、心和境、念头和你，本来是不可分开的，永远同时用，同时起，同时灭。本来就是一体的。是我们把一个东西硬硬分开两个来说明，这就是事后的聪明，事实之后的意识分别。
English Translation:
Clap! (Sound of table being hit). Delusion is also because of this, thinking "Ah! I heard him hit the table"; awakening [悟, wù] is also because of this, "Oh! Oh! Oh! So it wasn't you knocking there and me hearing here; the sound and the ability to hear are one thing!" Clap! (Table hit sound). Awakening is also this; delusion is also this. The same sound, one is deluded, one is awakened. It's not that upon awakening, this sound is heard as a different sound, nor is it as ordinary people think, that awakening is equivalent to entering deep concentration [入定, rùdìng] where nothing is heard – you might as well be a stone then. Nor does it mean that when you are awakened, you see steamed buns as diamonds, see a thatched hut as a palace, or see a toilet as a restaurant. It's not like that; that's being psychotic!
Original Text:
啪！（拍桌子声），迷也是因为它，认为“啊!我听到他拍桌子”；悟也是因为这个，“噢!噢!噢!原来不是你在那里敲，我在这里听，声音跟能听的是一体的东西啊”。啪！（拍桌声），悟也是这个，迷也是这个。同样一个声音，一个迷一个悟。不是悟了就把这个声音听成别的声音，或者一般人以为悟了就等于入定时什么都听不见，那你当石头好了。这也不是说你悟了，就会把馒头看成金刚石，把草茅蓬看成宫殿，把厕所看成饭店。不是这样的，那是神经病!
4English Translation:
Let me tell you all, where does delusion lie? If one takes a relative visual appearance [色相, sèxiàng] as if there is truly a visual appearance existing there, while over here, there is also truly an 'I' seeing that visual appearance – this is delusion. And awakening is when the mistaken identification of the false self [假我, jiǎ wǒ] is gone. Over there, there isn't a relative visual appearance truly existing; rather, it is signless yet manifesting that appearance [无相而显现那个样子, wú xiāng ér xiǎnxiàn nàge yàngzi]. It is the appearance of existing without existing [无而有的那个样子显现, wú ér yǒu de nàge yàngzi xiǎnxiàn]. And over here, 'I' am also merely an existence arisen from conditions, existing without existing [无而有的缘所生的存在而已, wú ér yǒu de yuán suǒ shēng de cúnzài éryǐ], not a true [真实, zhēnshí] existence called 'I'. The function of seeing [能看的功能, néng kàn de gōngnéng] and the appearance seen [所看的相, suǒ kàn de xiàng] are both without self-nature [无自性, wú zìxìng] encountering without self-nature, dependently arising and dependently ceasing [缘生缘灭, yuánshēng yuánmiè]. This is the so-called "dharmas arisen from conditions are completely without self-nature" [缘所生法，了无自性, yuán suǒ shēng fǎ, liǎo wú zìxìng]¹. Clarifying this, one sees the same, hears the same; all this is the Dharmakāya, manifesting upon encountering conditions [遇缘则显, yù yuán zé xiǎn], arising and ceasing instantly [即生即灭, jí shēng jí miè], changing without obstruction.
Original Text:
告诉诸位，迷在何处？如果把一个相对的色相，当作真正有一个色相在那里；而我这里呢，也是真正的有一个我在看到那个色相，这就是迷。而开悟就是假我的误认没有了。那里不是有一个相对的色相真正的存在，而是无相而显现那个样子。无而有的那个样子显现。而我这里呢，也是无而有的缘所生的存在而已，不是真实的有一个叫做‘我’的存在。能看的功能和所看的相，都是无自性对无自性，在缘生缘灭。这就是所谓的缘所生法，了无自性。把这个弄清楚了，一样看一样听，这一切就是法身，遇缘则显，即生即灭，变化无碍。
Footnotes/Annotations:
- Dharmas arisen from conditions are completely without self-nature (缘所生法，了无自性, yuán suǒ shēng fǎ, liǎo wú zìxìng): A concise statement summarizing the core Mahāyāna understanding of dependent origination and emptiness (śūnyatā). All phenomena arise due to causes and conditions and lack any inherent, independent existence or essence.
English Translation:
A person who has not seen their nature [见性, jiànxìng] always thinks, "I heard that sound." 'I' and the sound are mutually separate; 'I' (the faculty [根, gēn]) am forever relative to and separate from external existence (the object [尘, chén]). Like this, one can never become a Buddha, nor be a good disciple of the Buddha. If there is an 'I' seeking the Buddhadharma, "If I prostrate, I will receive blessings," "I want to become Buddha," "I want to attain awakening." If you practice the Way in this manner, you are continuously cultivating that false self [假我, jiǎ wǒ]. The result will be that your self-view [我见, wǒjiàn] grows more and more the more you cultivate, becoming ever more distant from the Way.
Original Text:
没有见性的人，永远是我听到那个声音。我和声音是相互分开的，我（根）是跟外面的存在（尘），是永远相对而隔离的。这样永远没有办法成佛，也不是佛的好学生。如果有一个我在求佛法，我拜了会得到加持，我要成佛，我要开悟。以这样的方式来修道你就一直都是在修那个假我。结果会使到自己的我见越修就越多越大，离道愈远5。
English Translation:
Authentically transmitted Zazen [正传的坐禅, zhèngchuán de zuòchán] is so important; it enables everyone to discover their true self by themselves. How to discover it? Not by an "I" going to know, going to discover this is not 'I'. If you do it that way, you have already taken a false self [假我, jiǎ wǒ] wanting to discover the true self.
Original Text:
正传的坐禅是那么的重要，能让各位自己去发现真正的自己。怎样去发现呢？不是“我”去知道，去发现这个不是我。如果这样做，那你已经拿一个假我想去发现真正的自己。
English Translation:
What to do then? — Let the six faculties sit stock-still [放任六根兀兀的坐, fàngrèn liùgēn wùwù de zuò]¹.
The six faculties have always been as solid and truly present as they are [实实在在, shíshízàizài], thusly [如如, rúrú] active right there; this is the so-called "The six kinds of divine functioning, empty yet not empty" [六般神用空不空, liù bān shényòng kōng bù kōng]². So natural! This is an inevitable relationship. This means that only in the midst of true Zazen will one realize that our mind's capacity [心量, xīnliàng] is originally vast and immense, its applications infinite. The six faculties respond: the eye sees form, the ear hears sound, the nose smells fragrance, the tongue knows taste, the body knows touch, the mind knows dharmas. All actions and movements are the Dharmakāya. The six faculties are fundamentally without any hindrance, without love or hate, equally and impartially arising and ceasing according to conditions, all naturally liberated [自然解脱, zìrán jiětuō].
Original Text:
那怎么办呢？——放任六根兀兀的坐。
六根本来就是那么的实实在在，如如的在那里活动，这就是所谓的六般神用空不空。那么自然啊。这是必然的关系嘛。这就是说唯有在真正坐禅的当下，就会悟到我们的心量本来是很广大的，应用无穷。六根应眼见色，应耳闻声，应鼻嗅香，应舌知味，应身知触，应意知法，一切施为运动，皆是法身。六根本来毫无挂碍，无爱无憎，平等平等地随缘生灭，皆自然解脱6。
Footnotes/Annotations:
- Let the six faculties sit stock-still (放任六根兀兀的坐, fàngrèn liùgēn wùwù de zuò): This phrase combines "letting be/giving free rein" (放任) with the "stock-still/unmoving" (兀兀) quality associated with Yaoshan's meditation, applied to the natural functioning of the six senses during Zazen. It points to allowing the senses to function without interference while maintaining the stable posture and presence of Zazen.
- The six kinds of divine functioning, empty yet not empty (六般神用空不空, liù bān shényòng kōng bù kōng): A phrase likely from Chan literature describing the miraculous, natural functioning of the six sense faculties. They are "empty" because they lack inherent self or substance, yet "not empty" because their functioning manifests clearly and unimpededly.
English Translation:
Śākyamuni Buddha personally said, if you can truly let the myriad dharmas verify that there is fundamentally no you, and practice Zazen honestly like this, cultivate like this, then just the time it takes for an ant to crawl from the tip of your nose to your forehead surpasses practicing with an 'I' for ten years, a hundred years. If you use yourself to seek the Dharma, even for ten billion years, it's impossible, forever impossible. Because there is a "you" wanting to become Buddha!
Original Text:
释迦牟尼佛亲自讲，如果你能够真正让万法来证明根本没有你，这样子老老实实的去坐禅，这样子去修持的话，只需要像蚂蚁从你的鼻头跑到你的额头这样短的时间，就胜过你用一个我去坐十年一百年。如果用自己去求法一百亿年都没有办法的啦，永远没有办法的。因为有一个“你”想要成佛啊7!
English Translation:
This Dharma gate of "Just Sitting" [只管打坐, zhǐguǎn dǎzuò] is the method of authentically transmitted Zazen. The very act of sitting is embodying the dignified manner of the Buddha [行佛威仪, xíng fó wēiyí], it is the Buddha's conduct [佛的行履, fó de xínglǚ]. The present moment without illusory thought is the Buddha's conduct. Therefore, this is called the Great Peace and Joy Dharma Gate [大安乐法门, dà ānlè fǎmén].
Original Text:
“只管打坐”这个法门，是正传的坐禅之法。坐的当下就是行佛威仪，就是佛的行履。没有妄想的当下就是佛的行仪，所以这个叫做大安乐法门。
English Translation:
Excerpt from the Seven-Day Chan Retreat at He Ming Temple, Kuala Lumpur, 1999
Discourse by Teacher Hong Wenliang
Compiled by Doctor Luo
Original Text:
1999年吉隆坡鹤鸣寺七日禅节录
洪文亮老师主讲
罗医师整理
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