Showing posts with label Zen Master Hong Wen Liang (洪文亮禅师). Show all posts
Showing posts with label Zen Master Hong Wen Liang (洪文亮禅师). Show all posts

I'm pretty pleased with ChatGPT (GPT4)'s engine's ability to translate Chinese to English. So I did another translation today using ChatGPT. I only made very few minor ammendments.

Will be sharing a transcript of a talk by him in 1992, which John Tan and I liked (actually we like all his writings), with ChatGPT translation from Chinese to English. That talk was given by him even before his meeting with Harada Sekkei (a Japanese Soto Zen master)

Soh Wei Yu
The only problem is that due to my prompt and the way ChatGPT loads slowly, I have to multitask doing other things while feeding ChatGPT prompts many times before it can finish translating. If anyone is willing to offer their time to translate like, even one article by this teacher, let me know, I can pass you some Chinese articles to translate. You'll have to own a ChatGPT premium account, though.
  • Like
  • Reply
  • 14m
  • Edited
Soh Wei Yu
You don't even need to know Chinese. You just need to own the premium account. (I can review the English translation later after it is translated by GPT) I can provide the prompt I used for translation. Basically the same as what I used earlier today.
  • Like
  • Reply
  • 3m

[21/8/20, 8:26:59 AM] John Tan: Wow did u read all?  Essentially covers all the important points. 👍

I think 洪文亮 is probably the only Zen master that is in perfect alignment with all my insights and experiences.

[21/8/20, 8:52:29 AM] Soh Wei Yu: Havent read.. going to read

[21/8/20, 8:52:33 AM] Soh Wei Yu: Oic..

[21/8/20, 8:52:49 AM] John Tan: Read the whole piece...many important points.

[21/8/20, 8:53:04 AM] John Tan: A bit long

[21/8/20, 12:18:33 PM] John Tan: ‎This message was deleted.

[21/8/20, 12:19:22 PM] John Tan: But his explanation on the part between appearance and external reality imo opinion is no good.

洪文亮 老師 簡介


Hung Wen-liang Teacher's Profile

[This article was published with the permission of Teacher Hung]


Hung Wen-liang was born in 1933 in Yunlin County, Taiwan. He graduated from the National Taiwan University School of Medicine and served as a surgeon at Kaohsiung Medical University, attending physician of the Department of Surgery at Kaohsiung Municipal Datong Hospital, and forensic doctor at Kaohsiung District Prosecutor's Office.


When Teacher Hung was young, he enjoyed watching the changes in nature and loved watching the rain. Whenever it rained, he liked to hold an umbrella and walk alone in the rain.


The most significant inspiration for Master Hong came when he was nine years old, when he was walking on a country road and saw the smoke from the incense in front of the local earth god temple, suddenly touching on something beyond his conscious awareness (Soh: should be "prior to mental consciousness"). "Strange! How can there be two of me?"


A deep shock and doubt suddenly arose in his heart. This real and profound shock brought with it confusion, not knowing what was going on and even less how to resolve it.


Since that day, Master Hong returned home depressed, not eating or drinking, and visibly losing weight over the course of several days. His father even made a special trip from a distant place to visit him.


From then on, Master Hong began searching for answers everywhere. During his studies, when he first encountered physics and chemistry, he thought, "This might be the answer!" but was disappointed.

後來也曾投入五術、心理學、哲 學、科學...等等的研究,結果皆大失所望,仍然無法解決小時候那真實又深刻的疑惑。

Later, he also delved into the Five Arts, psychology, philosophy, science, and other fields, but the results were all greatly disappointing, and he still could not resolve the real and profound doubts from his childhood.


One day, a friend gave him a book called "Chan Hai Li Ce" by Master Nan Huaijin. At first, Master Hong didn't pay much attention to it and put it aside. However, when he picked it up and started reading it during a break, he realized that it might contain the answers he was looking for. So, through a friend's introduction, he began to follow Master Nan Huaijin and devoted himself to studying and cultivating the Dharma.


Master Nan had great trust in Master Hong, who would often help Master Nan give lectures and lead meditation sessions.


Around 1984, Master Hong followed Master Nan's instruction and began teaching Dharma at the Shifang Chanlin Temple in Taipei.


After Master Nan left Taiwan, Master Hong traveled tirelessly between the United States, Taiwan, and Hong Kong to spread Buddhism, devoting his heart and energy to it while still practicing medicine.


By 1993, after a pilgrimage to Jizu Mountain to pay homage to the Venerable Kashyapa, Master Hong closed his medical clinic at Master Nan's command and devoted himself entirely to the propagation of the Dharma.


In 1995, under another serendipitous circumstance, Master Hong met Namkhai Norbu Rinpoche in the United States.


Rinpoche was delighted to meet Master Hong and immediately invited him to his temple in the United States, where he transmitted the Great Perfection teachings to Master Hong. Before Master Hong left, Rinpoche gave him all the secret teachings' texts to bring back to Taiwan.


In March 1997, the Dalai Lama visited Taiwan for the first time. After delivering a speech in Kaohsiung, he went straight to National Sun Yat-sen University to give another lecture and receive an honorary degree.


After the lecture, His Holiness was interviewed in the president's office, where Dr. Hong was also present by invitation.


As Dr. Hong stepped forward to pay his respects to His Holiness, the Dalai Lama surprisingly lowered his head, touching Dr. Hong's forehead with his own, and held Dr. Hong's hand while reciting a mantra.


This was a rare gesture for His Holiness. The attendants around him were astonished, as they had been following the Dalai Lama for decades and rarely saw him behave this way, except when meeting other Rinpoches.


Master Hong and Zen Master Harada had a two-hour private dialogue, and their meeting evoked the essence of seeing a star and attaining enlightenment, as well as the one great cause that set the Buddha to appear in this world. As a result, they mutually recognized (Soh: more precisely, had dharma transmission (formal confirmation of a student's awakening by his master) mutually from each other) each other.


When Master Hong left, Zen Master Harada saw him off, and even when Master Hong reached the foot of the mountain and looked back, Zen Master Harada was still standing on the hillside watching him.

From a talk in 1992:



Why is it difficult to get started with spiritual practice - A lecture by Dr. Hong Wenliang


Let's all think together, why do we feel we haven't made progress after practicing Buddhism for so many years? What is the reason?


Of course, there are many new participants here, and some are old friends in the path.


I know that many of you are actually quite proficient in meditation.


However, today we are here to discuss this topic together.


Although we practice Buddhism and listen to the Dharma, it seems we don't know where the benefits lie and what kind of Dharma benefits we have gained.

有的呢,修净土的,念佛号;念佛号又不同,有的念观世音菩萨,有的观阿弥陀佛, 有的光念‘南无妙法莲华经’(日语),有的就念别的咒。

Some practice Pure Land Buddhism and recite Buddha's name; the recitation varies, some recite Avalokitesvara Bodhisattva, some Amitabha Buddha, some just recite "Namu Myoho Renge Kyo" (Japanese), and some recite other mantras.


Then there are those who practice Zen Buddhism, they say: we don't recite the Buddha's name, we just focus on sitting meditation and developing concentration.


What about those who practice other methods? The methods are all different.


There are debates among different sects.


Some argue very strictly, saying: "Your Zen practice may lead to obsession and madness; reciting the Buddha's name is steadier and safer."


Then there are those who practice Esoteric Buddhism, they say: "You exoteric practitioners can only talk about theories. In reality, you don't have the skills to practice and verify, nor do you have the realization."


"So, we are all just 'existent,' and we are all 'empty.' What does this 'empty' mean? This 'empty' is what we call 'self-nature.' This self-nature cannot be used to talk about 'existence,' nor can it be used to talk about 'emptiness.' Thus, what we see is actually 'empty,' and this 'empty' has its own Dharma Nature. Therefore, all dharmas are not empty, and it cannot be said that all dharmas are empty.

怎么说呢?假如有证量的话,大家都要死,死了以后有投生。这中间,那一位有修佛法的人生前可以讲:“我在那个时候一定有把握。” 他说,看不到几个敢讲这种话。为什么呢?

How to put it? If there is a measure of accomplishment, everyone will die, and after death, there will be rebirth. In between, someone who has cultivated the Buddha Dharma can say before their life: "I am sure I have a grasp on this." It is said that there are not many who dare to say this. Why is that?


He says: "The situation when we die is very similar to when we dream." Therefore, if you are dreaming, you don't even know you are dreaming. In the dream, you are the master of the dream, but you don't know that you are "dreaming," surnamed Hong, and named...


I am dreaming, and I don't have this thought at all! I can't spare a bit of attention to know "I am dreaming." Even when the dream comes, it's terrifying, and you are scared to death! You don't know if it's an illusion or a dream, and you are still afraid.


Someone with skill can change the dream. I don't like this dream, so I change it. In fact, people who have good meditation skills and practice according to the Buddha's methods should be able to do this. At least they can be mindful, sparing a bit of attention to know "I am sleeping," and for the most part? You are resting.


If you have this ability, you should have this capacity. Because when you sleep, it's also your mind, but you don't even know it.


The next day when you wake up, you realize you're awake! You've practiced many Buddhist teachings, heard about Amitabha Buddha and Guan Yin Bodhisattva, learned many mantras, and even understood the 37 Practices, Middle Way, and Consciousness-only theories!


When you sleep, you don't even know your surname or your name! When you die, it's the same as when you sleep; can you still remember Amitabha Buddha? Do you still know that the Six-Syllable Mantra of Guan Yin Bodhisattva is "Om Mani Padme Hum"?


You can't even chant the mantra! You've forgotten your own name, and you don't even know your surname.


So, in our practice, we need to consider these practical issues. If you only say that you've learned Buddhism, recite mantras and Buddha's name with your master, learn meditation, attend merit gatherings, and do volunteer work, that's not wrong; it's a good thing.


However, that's just "defiled" virtuous actions, not entirely very beneficial.


So, when truly practicing Buddhism, you must consider the actual realization you achieve. Merely performing formal prostrations, reciting the Buddha's name, or just knowing the explanations of the scriptures won't help you at all, and of course, it won't be of much use to others either.


This is a very practical issue.

修行为何不易上路--洪文亮医师演讲实录 (2)

Why is it difficult to embark on the path of practice - A speech by Dr. Hong Wenliang (2)

贰、修行的三个谬思 那么,今天为什么要谈不上路?

Part II: Three Misconceptions in Practice. So, why are we discussing the difficulty of embarking on the path today?


The real meaning of "not embarking on the path" is whether or not it brings you genuine benefits and Dharma benefits.


There was a very famous Rinpoche in Tibet called "Dilgo," Dilgo Khyentse Rinpoche, who passed away last year.


He analyzed that many people do not practice Buddhism well due to three inherent flaws. He used the analogy of a teapot filled with water. He said:

第一种 是根本就把茶壸倒过来,让你不能装进去,很多人是这样子。

The first type is when people completely invert the teapot, making it impossible to pour water in; many people are like this.

第二种 茶壸里有一个洞,你怎么装,都从小洞里漏出去!听了一百次,忘了一百次。

The second type is when there is a hole in the teapot; no matter how you pour the water, it leaks out of the small hole! You hear it a hundred times and forget it a hundred times.


Even if you participate in more Dharma gatherings, meditation, chanting, and scripture reading, you forget most of it, and it all leaks out from the hole; this is the teapot with a hole.

第三种 很严重,这茶壸里头有毒!你放甘露也好,清净的水也好,茶壸里本身有毒啊!

The third type is very serious; the teapot itself is poisonous! Whether you put nectar or pure water in it, the teapot itself is toxic!


This water turns into poison, and drinking it can kill!


This means that before you accept and listen to the Buddha's teachings, your own thoughts, concepts, and value judgments are already fixed.


You have one-sided views and deviant views, and there are already many views in your heart.


So, no matter how you listen, you interpret things out of context!


Originally, the Buddha said, "All phenomena are not empty, not existent, and not non-existent."


Yeah! He didn't understand the true meaning of "existent" and "non-existent," "Ah! It's not 'existent,' it's not 'non-existent,' it's this 'middle'!"


Not belonging to existence, and not belonging to non-existence, he takes the concept of the "middle" as his understanding of the Buddha's teachings.


In fact, where is the one that is left, right, and in the middle?


You don't know left, you don't know right, where is the middle?


He doesn't know. Anyway, it's "not belonging to emptiness, not belonging to existence," I know the center of the Buddha's teachings is this, we cannot talk about existence or non-existence, "Hey! I got it."


What is this?


He already has "the judgment of the middle in this realm, concerning existence and emptiness, and the existence or non-existence of things accepted by ordinary people."

他以为这个是Middle Way,中庸之道。

He thinks this is the Middle Way, the Doctrine of the Mean.


Mistakes like this are often seen examples.


Under such circumstances, his one-sided views and deviant views are added, distorting the Buddha's teachings.


We call this distorted.


This distortion is very serious.


Originally, this is how the Buddha taught, but once distorted, it takes on a different meaning.


What is emptiness? What is the most distorted aspect of it?


Now, let's talk about this aspect of distortion - our misunderstandings and extreme views.


First, all phenomena; whether we see, hear, touch, smell, taste, or think about them, we say they have no self-nature and no intrinsic essence.


Seeing and hearing are all through your mind, and how your mind perceives it determines how it appears. If we don't think deeply, it is easy to overlook this.


For example, the color white, which I see as white and you all see as white, we think the characteristic of white will never change! But do other animals, like horses or colorblind people, also see it as white? Maybe they see it as green or red, which are different.


Which color is the true color?


Our eyes are on the front of our face, but if they were on the sides like a fish's, the view of Mount Fuji when jumping out of the water would be different from what we see.


It is still Mount Fuji, but its shape has changed.


Therefore, everything we see, hear, and touch has no inherent self-nature. It is all perceived and experienced through our minds, and that appearance is not its true nature, because there is no inherent nature. Thus, all phenomena have no self-nature.


Even when you come to understand that all phenomena have no self-nature, no intrinsic essence, and lack the characteristic of existing independently of other conditions,


you may know this through our mind, but not realize that the mind itself also has no self-nature! Does the mind have a shape? Does it have a color? Does it have a size? Does it have weight? Is it located in a specific part of the body? Is it in the chest cavity? Is it in the brain? We search and search but cannot find it!


Where does your mind come from? When did it begin in the past? When will it continue into the future? We search and search, but cannot find the answer.


The images projected through the mind have no self-nature, which is easy for us to understand. However, the mind itself is also intangible and unfindable.


We call this nature the "inherent characteristic of the mind." What characteristic? Emptiness! We call this emptiness.


So, this emptiness actually means the mind has infinite potential and can experience various phenomena, including images and perceptions.


Whether it is birth, death, reincarnation, or attaining Buddhahood and Nirvana, they are all experiences! All are experienced by sentient beings' minds. Reincarnation and Nirvana are experiences of the mind.


But why can you experience one thing and not another? It is based on our good and bad karma, the result of our actions, right?


However, the mind itself has this infinite, limitless potential to experience a variety of countless, unrestricted experiences, which is its characteristic! Because it can experience all kinds of unimaginable, infinite possibilities, it has no fixed nature.


If it is round, it cannot experience squareness;


If it is red, it does not know white;


If it is heavy, it does not know lightness;


If it is here, then in other places, there is no effect of your mind!


Location, Size, Shape, Color, even taste, you cannot use a single adjective to describe or depict its characteristics, features.


You cannot describe it with an object or an adjective. It has this characteristic, and this characteristic is called emptiness.


So, emptiness is not nothingness; on the contrary, it can be said that emptiness contains everything.


Because it can experience anything, we say that emptiness is not nothingness, but rather, everything is possible. Anything can be experienced, and it has this characteristic, so we call this emptiness – the original nature of the mind. It is originally like this.


Good, this self-nature is originally empty, it has no self-nature, and there is nothing that can limit, describe, or specify it.


However, it can manifest all kinds of experiences, allowing you to taste them, to taste and experience them for yourself. This is not the situation in our dualistic world. Sentient beings in samsara cannot understand the Mind, this mind.

请大家千万不要误会,以为我们看到这个茶杯,看东西,知道这个是手表,看到这一位是林教授,那一位是一个 lady,以为这个是我的心。错了!佛讲的心,不是这一种心!我们时常把这作用;因为有对象,你看到、你听到、你摸到,才知道的这个作用;我们把它当作心。

Please don't misunderstand, thinking that when we see a teacup, an object, know that this is a watch, see that this person is Professor Lin, and that person is a lady, we assume this is our mind. Wrong! The mind that the Buddha talks about is not this kind of mind! We often take this function as the mind because there are objects that you see, hear, and touch, only then do you know this function; we take it as the mind.


However, the Buddha said: This mind is not right! We must know this, first and foremost! This is called having a dependent object, and I go to cling to it: using ears to cling to sounds, using eyes to cling to colors, right? Using the nose to cling to fragrances, and the tongue? To taste, cling to that flavor, use the mind to cling to and remember the content you think of. These are all clinging minds! The clinging mind is not the mind talked about here!


The content of the mind discussed here is empty in nature, not referring to this clinging mind. Therefore, we have forgotten our true, inherent mind. We take what is not our true mind as our own mind.


He gave an example: A child was switched with another when they were very young, and the parents did not know.


As the child grew up, the parents always believed that this child was their own.


Your own biological child was taken next door and switched, but you didn't know and always thought that child was your own.


We take this clinging mind as our own mind.


So when we see and hear, we get angry when we hear something unpleasant.


When we see something beautiful, we like it very much - taking this clinging mind as our own!


Taking this kind of not-your-true-mind as your own.


As a result, many thoughts and emotions are brought out by this clinging mind: likes, dislikes, hatred, jealousy, unhappiness, these are brought out by the clinging mind.


These are emotions, brought out by these thoughts.


These emotions grow bigger and bigger, like a snowball, becoming our habits and our personality.

都给这个攀缘心骗去了!为什么骗去呢?Distortion,边见,有毒呀! 茶壸里头有毒!佛讲的这个心,我们又听错了!

All are deceived by this clinging mind! Why are we deceived? Distortion, wrong view, it's poisonous! There's poison in the teapot! We have misunderstood the mind that Buddha talked about!

修行为何不易上路--洪文亮医师演讲实录 (3) 肆、无明的根由

Why is it not easy to start practicing - Lecture by Dr. Hong Wenliang (3) IV. The root cause of ignorance

所以,最根本的无明是什么?就是真正你的心,mind 它的真正的空性,那个空性,你抓不到。

So, what is the most fundamental ignorance? It is your true mind, the genuine emptiness of the mind, that emptiness, which you cannot grasp.


Without wisdom to clearly see the true nature of your own mind, the "original scenery" as mentioned in Zen Buddhism.


You misunderstood this original scenery and took it as yourself.

因为你这个空性、你自己本性、 本心,心的本地风光是空性的,这个空性,你误认、看错了!

Because this emptiness, your own nature, the essence of the mind, the original scenery of the mind is empty, you misunderstood and misperceived this emptiness!


You took the state and thing of the original scenery as "I", which is the origin of "self-view".

那就开始有我了,是不是?本来是空无自性的,有很多Limitless Characteristics,没有限制可以描逑它。

So, the self begins to emerge, right? Originally, it was empty without inherent nature, with many limitless characteristics and no restrictions to describe it.

你自己真正的心的空性,没有智慧去认到它,然后把这个空性呀,Essential Empty、本来就空无自性的这个,把这个扭曲成“是我”,就有“我”的概念出现了。

Your own mind's true emptiness, without the wisdom to recognize it, and then this emptiness, the Essential Empty, which is originally empty without inherent nature, is distorted into "me", and the concept of "I" appears.

因为这是根本无明出现的 Mechanism,这是很细、很细,我特地用讲、讲出来的。

Because this is the mechanism of the appearance of fundamental ignorance, it is very subtle, and I purposely explain it in detail.

其实,知道这个理之后,你要真正透过你的亲证,direct real,直接的体验,一定要透过禅定。

In fact, after knowing this principle, you must truly penetrate it through your own realization, direct real, direct experience, and it must be achieved through meditation.


So, we often read classics or listen to our teacher's logical reasoning, and we think it makes sense, but there's no power in it. Why? Because you only understand this knowledge.


"Ah! It turns out that our true heart does not belong to the clinging kind of heart. It has a very extraordinary potential that cannot be described." This is what the Sixth Patriarch said when he became enlightened. It inherently has so many abilities and can achieve clear awareness. But it doesn't belong to that one, so it is called "emptiness." If you can't recognize this, you regard it as your "self," and it is me. So the five aggregates, form, feeling, perception, formation, and consciousness come together to form a combined appearance, which we think is me! Vague and unclear! It is due to the fundamental ignorance that we fail to recognize the true emptiness and mistakenly take it as "self." This is the poison in our teapot!

那么,既然有我的话,那问题来了。因为有我,“你”就出来了。不是我就是对方,是你!有了你呢,再另外第三个“他”,更多的众生来了。有我的话,从我这里看对象,我跟所对的出来了,二元的妄想境界出现了。二元就是有“能”跟“所”,“我”看到这“一只表”,“我”摸到这一个“杯子”,没有我的话,谁去摸这个呢?因为你时时抱着这个身心,这个从小长大到现在,我做什么,我是男的、女的、姓什么,我做什么工作, 我是教书的,我是行医的,我是...,这个“我”一直加强。那么,有了我之后,当然有对方,“我”跟“所对的”,能、所就成立了。我们叫做“二元”,Dualistic,就是二元的概念世界呈现了。

So, since there is "me," the question arises. Because of me, "you" appear. If it's not me, it's the other party, it's you! With you, then there's the third one, "him," and even more sentient beings. When there is me, from my perspective, I see the object, and the dualistic illusion appears. Duality means there is "capacity" (subject) and "objects"; "I" see this "watch," "I" touch this "cup." Without me, who would touch it? Because you always hold onto this body and mind, growing up from childhood to now, what I do, whether I am male or female, what my surname is, what job I do, whether I am a teacher, a doctor, etc., this "me" keeps getting stronger. So, after me, there must be the other party, "me" and "what I am facing," capacity (subject) and objects are established. We call it "dualism," Dualistic, the concept of a dualistic world is presented.


What does the appearance of the dualistic concept entail? Protecting myself, not allowing you to take advantage! If you say something, I am unhappy; if you say something about me, I am happy. The five emotions of greed, anger, ignorance, arrogance, and doubt, the five true afflictions and major illnesses, begin to emerge.

没有你我之分的话;你说什么让我高兴的话,我会很快乐吗?你讲一句毁谤我的话,Blame me 就很不高兴;这种情绪会来吗?因为有你我的关系,当然就有这个情绪发生。

If there is no distinction between you and me, would I be happy if you say something that makes me happy? If you say something slanderous about me, blame me, and I become unhappy, would these emotions arise? Because there is a relationship between you and me, of course, these emotions will occur.


Alright! Encountering various situations, sometimes angry, sometimes happy, greed, anger, ignorance, arrogance, and doubt keep rolling, becoming habits and then your nature. People who are prone to anger become more easily angered when encountering such opportunities, and some people become greedy and want more when facing such situations. This is due to emotions and the relationship of these five major afflictions. Some afflictions are heavier, and some are lighter; they gradually, slowly become your habits, "It is difficult to change one's nature," becoming your "nature."


So, because of this kind of habit, when you deal with people and things in your daily life, you are often unskillful and not very smart. Every sentient being, including tiny insects, wants to pursue happiness, not pain; they want to be happy, not sick, not too hot, not too painful; they pursue happiness because they already have "self-grasping" and a "self-view." Everyone wants to pursue happiness, Happiness!

但是,我们一般众生所追求的幸福,为什么不如意呢?就错在这个 Distortion,这个边见。

However, why is the happiness pursued by ordinary sentient beings unsatisfactory? The mistake lies in this distortion, this extreme view.

以我“自私的”立埸去追求,永远不能满足你,而且可以带来更多的 Suffering 痛苦!

Pursuing happiness from a "selfish" standpoint will never satisfy you and can bring even more suffering and pain!


If you can understand this and generate genuine compassion, forgiving others, this genuine compassion will bring us much happiness, but we do not know it.


This is our great delusion: thinking that what is immediately beneficial to us can bring us happiness. But what is the result? It goes against our goals and we seek fish from a tree.

真正可以带给你幸福快乐的,是能够生起真正 Non-Conceptualize,不属于概念的慈悲。

What can truly bring you happiness and joy is the ability to generate genuine non-conceptualized compassion, which is not bound by concepts.


Conceptualized compassion, compassion with expectations

我们很多时候,好像自己做了很多慈悲的事。但是这个慈悲,如果我们加以反省的话,很多都是因为对慈悲有一个自己的概念,“这样、这样就是慈悲”,我们叫做‘概念化’的慈悲,Conceptualize Compassion。

Many times, it seems that we have done many compassionate things. But this compassion, if we reflect on it, is often because we have our own concept of compassion, "this way, this way is compassion," we call it 'conceptualized' compassion, Conceptualize Compassion.


Why "Conceptualize"? This word is too philosophical. It should be said, "It's me showing you compassion!"


"I see you are pitiful, so I have compassion and give you these things." "I give alms to you." "I comfort you." Is there a "me" in this? Yes. Is there an "other"? Yes!


"I see you are pitiful!", "I see you are a bit slow, so I guide you.", "I see you have no money.", "I see you are cold, so I give you more clothes.", "I give you some money." All of these are "I am giving you" and doing something good, all are the conceptualized compassion!


Because you have the attachment to self, the notion of self and others, and the notion of sentient beings in this compassionate behavior. The Diamond Sutra talks about the notion of self, others, and sentient beings. Therefore, in this way, it is not truly achieving the compassion of a bodhisattva.


Of course, these are good deeds. However, their merit and benefit do not have the decisive power for your future rebirth and reincarnation in the six realms.


Speaking of the six realms of samsara; sometimes, I find it interesting to watch roulette on TV. When playing roulette, the ball keeps rolling, and wherever it lands, you win a prize of fifty thousand or twenty thousand, which is very exciting, right?


When we are in the cycle of the six realms, the force that drives the ball comes from our own karma. It rolls in the realms of heaven, ghosts, hell, animals, humans, or asuras, and wherever it falls, we must be reborn there.


When you reach the moment of rebirth, at the time when it is decided where you will be reborn, your will cannot be autonomous!


When we are awake, we know what we want to do. But when we die, even the simple desire to drink tea, the clinging and coarse mental activities, do not work! We don't have that power!


It's like the body in a dream, you cannot control it. Without meditation skills, without truly practicing Buddhism, just chanting and sitting is just playing around. In reality, for those who haven't transformed into their true power, there will be no effect when the time comes.


At that time, it's like the ball in roulette, wherever it rolls, it goes. You have no way of saying: I will go to the human realm to seek the bodhi path, or I will manifest in a human body to help many sentient beings. You have no way.


So, this view is very dangerous: if there is poison or something in the teapot, the water you pour in will no longer be pure.


But in general, we are especially unclear about our own extreme views and wrong views.


When others are slightly wrong or whatever, we say, "Oh! You're an atheist." "Oh! You're a theist." It's very clear to us.


But for our own views, it's like our eyes cannot see our own eyes; it's very difficult to know our own views.


Therefore, Mr. Nan Huaijin often said that it is easy to ask others to let go of their afflictions and have fewer afflictions, but asking them not to cling to their views is extremely difficult!


If you continue to talk, they would want to kill you, and you can't say anymore. If you say something, they would reply, "What do you know! Our teachings are like this."


As R just mentioned, an upside-down teapot cannot hold water. Sometimes, it is because of their views.


Because I believe in Jesus, you continue to talk! When they hear a sentence, they become unhappy with the first sentence, turn around, and walk away without listening at all!


So this teapot has these defects. In particular, what I want to report to you today is that it's difficult to get rid of the view of "I" that we often feel.


Let's try to see, during sleep, do you still have the view of "I"? Is there still my existence, the thought of me sleeping? Yes!


When dreaming, it also feels like I'm dreaming, which is very hard to eliminate!


Some people tell me, Dr. Hong, what you said about external objects and phenomena is that they have no inherent nature, and are actually projections of the mind. Through your mind, with your eyes seeing forms, or your ears hearing sounds, or your nose smelling scents, or your tongue tasting sweetness, bitterness, or spiciness, these things have to pass through your mind for you to perceive them. Without passing through the mind, this realm has no meaning to you.

他举一个例子,他问我:比方这个杯子在这里,你说这个杯子它本来没有,没有自性、毫无自性。但是你知道这个是茶杯,是因为你眼睛看到、用手摸到呀! 或者甚至你打开盖子来喝喝,才晓得这是一杯茶。这个觉受,我承认“它”没有自性。

He gave an example and asked me: For instance, this cup is here, and you say it originally didn't exist, has no inherent nature, and no essence at all. But you know this is a teacup because your eyes see it, and your hands touch it! Or even when you open the lid to drink, you find out it's a cup of tea. This perception, I admit, has no inherent nature. 


Whatever your tongue is like, it will taste accordingly; when you knock, your ears hear high and low pitches, long and short sounds, knowing the sound it makes when knocked; when your hands touch, how the touch feels, it is only through your heart that you have it!


This perception is through your heart, and I admit that it has no inherent nature. However, when you die, other people, like Professor Hou, come here and see that the teacup is still here! When I die, the teacup is still here! It has nothing to do with your consciousness! It was there in the first place, and you say it has no inherent nature and originally did not exist. You are lying!

这个人很聪明,能够这样反驳,是相当深入的思惟。但是,他的错误在那里?很多念唯识的还错在这里:他以为他有一个心能够观察,他有他的 Mind,他有他本身的心能够知道:‘这个东西,虽然我没有了,但这个东西依然在这里,这个茶杯没有破坏掉’,这是很重要的一点。

This person is very smart, able to refute like this, it's quite deep thinking. But where is his mistake? Many who think of consciousness-only make the same mistake: they think they have a mind that can observe, they have their Mind, they have their own heart that can know, 'This thing, even though I am gone, still remains here, the teacup has not been destroyed', this is an important point. 

你走了,你不在了,但你讲:这个存在,是因为你的关系这个存在,它本身没有。是‘你’的心的影像。那你走掉、你不在了,怎么侯教授还看到这个杯子呢?那这杯子,是跟我存在不存在,毫不相干的存在嘛!Independently Existence,独立的存在嘛!你还讲什么“这个心的影像”!他的错在那里?哈!

You left, you are gone, but you said: this existence is because of your relationship with this existence, it has no existence on its own. It is the image of 'your' mind. When you are gone and not here, how can Professor Hou still see this cup? This cup exists independently, whether I exist or not! Independently Existence, independent existence! What are you talking about "the image of this mind"! Where is his mistake? Ha!

又把自己心的作用抓得紧紧的,“我的心的作用”,他的心的作用还在!佛讲的这个心,不是‘你有你的心,他有他的心’!衪跟本告诉我们:这个‘我们以为的那个心’,你把那个攀缘心当做心,就错掉了!衪指的心,就是‘所有一切时间、空间的时空里头所显现的,都是那个 Mind 的 Manifestation’。这一点透不过去。所有桌子也好,天体~地球、太阳、星星,空间、时间的流动,通通是真心、佛心的一种显现。这个是理,是唯识中观的理。但是,这个理没有透过禅修(Through Meditation),最重要的是要禅修,没有禅修呀!这一点就透不过去!这个不是你亲证到的。

Furthermore, grasping tightly to the function of one's own mind, "the function of my mind," his mind's function still exists! The mind that Buddha talks about is not 'you have your mind, he has his mind'! He fundamentally tells us: this 'mind that we think of,' if you take the clinging mind as the mind, you are mistaken! The mind he points to is 'everything manifested in all time and space is the Manifestation of that Mind.' This point cannot be penetrated. All tables, celestial bodies, earth, sun, stars, the flow of space and time, everything is a manifestation of the true mind, the Buddha-mind. This is the principle of consciousness-only or Middle Way (Madhyamaka). However, this principle has not been penetrated through meditation (Through Meditation). The most important thing is to meditate, without meditation! This point cannot be penetrated! This is not something you have personally realized.


You've heard others say many times: Hawaii is so much fun, so much fun!


You haven't been there yourself, the fun is what others say!


It's in the travel guides! Or maybe you saw it in the photos!

你真的亲自到了那个地方,你才能说:Oh! Howaii,Wonderful!

Only when you really go there yourself can you say: Oh! Hawaii, Wonderful!


So, why do we have so many misconceptions, like the one I analyzed about the Mind, which led to such a big misunderstanding about emptiness?


The importance of meditation lies here!


It's because you haven't been doing meditation properly!


The importance of meditation lies here! It's a little different from studying.


This meditation, after all, you really need to sit down and do it!


You can sit on a chair, recite the Buddha's name, visualize Avalokiteshvara Bodhisattva, or visualize Cundi Bodhisattva. You must sit, otherwise, you cannot enter this realm!


You can't make your deluded mind rest or stop!


You cannot reach the realm where the true mind manifests.

这是喜欢用头脑、用概念、用自己的聪明才智去做学问的,像我这样,过去的习惯这样带来的人,最大的一个缺点(Short Coming)!

This is the biggest shortcoming for people like me, who like to use their brains, concepts, and their own intelligence to study, and have brought this habit from the past!


It's not easy to think of this point!


Unless you truly let go and practice, these scriptures and theories will only give us an extra layer of knowledge, nothing more!

修行为何不易上路--洪文亮医师演讲实录 (4)

Why It's Not Easy to Start Practicing - A Lecture by Dr. Hong Wenliang (Part 4)


Five, three types of stains in learning Buddhism make it difficult to start practicing

使修行不易上路的几种心态 除了这个以外,顶果钦哲仁波切他讲这个是本身的缺陷,叁个缺陷,是不是?

Besides this, Dzogchen Rinpoche talks about three inherent flaws that make it difficult to start practicing, right?


An upside-down teapot, a teapot with a hole, and a poisoned teapot!

他现在提,有叁种染污,Pollution ,或者是Stain,污点。

Now he mentions three types of stains, pollution, or blemishes.


These stains make it difficult for us to start practicing.


The first one is pride, which is arrogance.


The fourth major problem of "greed, anger, ignorance, arrogance, and doubt" is arrogance.


He says: arrogance is when you think your master, teacher, or guru is not good at being a person!


Sometimes they lose their temper! Sometimes, they are very greedy for certain things!


Their teachings, after all, are about the impermanence of all phenomena and the non-self nature of all things!


These are all in the books, what's so special about them? I know it all just by reading!


You think there's nothing special about their teachings or their character!


Isn't that coming from your arrogant heart? Pride.


With such a bit of defilement, how can you practice? Absolutely not on the right track! Especially if you have this arrogant attitude towards your master and your guru, it will absolutely not work. This is the first defilement that Dingu Qinchai Rinpoche talked about, arrogance. He puts this arrogance first!


In the early Agama Sutra of Sakyamuni Buddha, he said a sentence, "If you can leave arrogance [Soh: literally it should be called 'the conceit of I Am'] behind, you will naturally attain Nirvana." I often remember this sentence. Because my learning process was so smooth, I thought it wasn't difficult! Studying isn't hard! This made me develop an arrogant mentality, which became my biggest weakness! Now, of course, there are still habits and many things that are not easy to get rid of. This is the main reason that hinders me from becoming a Buddha and my path - Pride. "If you can leave arrogance behind, you will naturally attain Nirvana." Naturally means that it comes easily, and you can easily attain Nirvana. If you can leave arrogance behind, you don't have to work hard or exert effort, and you can naturally attain Nirvana! It's incredible! He only talked about one method! As long as you can get rid of arrogance, everything will naturally fall into place, and you will achieve a state without afflictions.


Because where does pride come from? It comes from self-attachment! Without a sense of self, how can there be pride? You emphasize that I am capable, and others are not! My knowledge, my learning, my beauty, my everything - all are mine, mine, mine.


Thus, just now when talking about the true emptiness of all phenomena, you cannot truly possess the wisdom to realize that all phenomena, everything, including space and time, are the emptiness of selflessness. You don't have the wisdom to personally attest to it. At this moment, you immediately cause confusion, and that confusion is considered the "self"!

宗萨仁波切把这个叫做 Shock,你被无明 Shock 掉了,休克掉了!所以,当下就觉得是我。那『我』的概念是从Shock,Being Shocked!被震坏了,震撼掉了!这个结果,就是『有我』。那是Because you want of wisdom,没有智慧的结果,你就在一瞬间就觉得『这是我』。这个我的开始,『I』,那变成『I am』,『我』变成『我是』。我是什么?我是男的,我是女的,我是中国人,我是有钱,我是聪明,『I变成I am』,我是‧‧;那我是之后呢?变成什么?I want,我需要。我要什么,都从「I」开始,I 到 I am,I am 变成 I want,这样愈滚愈大。这个delusion,这个妄想境界,Confusion这样来的。

Zong Sar Rinpoche calls this "Shock." You are shocked by ignorance and shocked into a stupor! So, you immediately feel that it is "I." The concept of "I" comes from being shocked, being shocked! This result is "having an ego." It's because of the lack of wisdom, in an instant, you feel "this is me." This beginning of "I" turns into "I am," "我" becomes "我是." What am I? I am male, I am female, I am Chinese, I am wealthy, I am intelligent, "I" becomes "I am." After "I am," what does it become? I want, I need. Everything starts from "I," from "I" to "I am," "I am" becomes "I want," and it grows bigger and bigger. This delusion, this realm of fantasy, comes from confusion.


So one is Pride. When it comes up, you can't even show respect to your master. You criticize them, saying, "Ah! The master still has this habit!" "The master's views are nothing special!" "Ah! The classics are all talking about this!" If you have even a little bit of this, that thought will obstruct your path! This is Pride!


What is the second one? The first Stain is pride. The second is Indifference, not caring.


Don't care! Oh! Today you talk about Buddhism, how can it liberate us from the cycle of birth and death? If we believe in what the Buddha said: the cycle of birth and death definitely exists. After death, there is a state, and through this uncontrollable state, we will be reborn and have another life.


If you believe in it, you will definitely not be indifferent. Because if you are indifferent, it doesn't matter whether you know it or not. Just listen to it, as if it's a popular song – if you hear it, that's fine; if you don't, it's no big deal! Indifference. So, this indifference makes it difficult for us to truly achieve success in practicing Buddhism! No matter what you're talking about, I'll just listen; if I don't have the chance, I won't listen!


So, when Shakyamuni Buddha first started preaching, please pay attention; he expounded the Four Noble Truths. He didn't say anything else; the first time he preached, he spoke of the Four Noble Truths. What was the first one he talked about? The Truth of Suffering! He said: the cycle of human life (Soh: correction, cyclic rebirth) kicis suffering!


Don't think that reincarnation is: sometimes happy, sometimes joyful, and not too bad! Having money, fame, and a long life, not lacking anything, not blind, not deaf, so it's not bad! Brothers and sisters, children and grandchildren are very filial, not bad! Students are obedient too! Monthly salary may increase every month! Right? So he said: You all got it wrong! In fact, this reincarnation! Making us feel that this happiness is not bad, but it's just a false appearance! When you truly think about it, there is nothing, not a single reincarnation, not a single existence that is truly happy. The truth of suffering, the noble truth of suffering! Because we don't know suffering, we don't want to leave! Not wanting to leave, we become indifferent! Indifference, not wanting to leave! Hmph, this is not bad, let's be a human again. "After death, it's not bad to come back as a human!" (Taiwanese), just like this, indifferent. Because we don't know the truth of suffering, the suffering of reincarnation.


However, there is a trap in this place.


Many people who study Buddhism have heard too much about rebirth and nirvana.


The real suffering of samsara spoken by Sakyamuni Buddha, they lack the wisdom, the light of wisdom does not shine upon them, they do not see it clearly, they do not carefully observe the details, they cannot see it, they only see a little bit, "Oh! This is called suffering! I know, I know." What is this called?


They created a new cycle of rebirth within their concepts and imagination, we call it a "new cycle of rebirth."


Then, practicing the Dharma, retreating, doing good deeds, paying homage, reciting the "Namu Myoho Renge Kyo" (Japanese), thinking of reaching a state of nirvana; creating a new cycle of rebirth with their imagination and concepts, and desperately trying to discard the cycle they created! This is the problem with people who generally practice the Dharma.


This indifference! This is the second. In


The third problem, drowsiness and laxity.

我们活到的时候,对世间法太执着、太用心了,法执很重!看得太过分,Take it too seriously。非常执着的话,你在用功,这个修佛法的时候,很容易这个散乱,我们叫『掉举』。

When we live, we are too attached to the worldly Dharma, too focused, and our attachment to the Dharma is very heavy! Taking it too seriously. If you are very attached, when you work hard and practice Buddhism, it is easy to become scattered, we call it "laxity."


If it's not laxity, it's because of fatigue. When you sit down, practice Buddhism, and chant mantras, you will experience drowsiness.


If it's not drowsiness, it's laxity, which is the third problem. (Drowsiness and laxity)


Some people think: "Oh, my career is at its peak right now, I don't have time to listen to the Dharma, nor do I have time to spend five or ten minutes to think about the principles the Buddha talks about, or to calm my mind and practice meditation. I don't have time."


"I'll wait for ten years, or wait until my child grows up, then I'll talk about it." This is due to the environment, being influenced by the environment, Annoy!


There is another type of person who says, "Oh! It's too difficult!" (Taiwanese). Becoming a Buddha is so difficult, I can't do it, this is Discourage, they lack the courage to learn.


So, from the beginning, they use this excuse to say: I can't do it! To become a Buddha, how could I possibly do it! I can't! I can't do such a difficult thing! I don't want to! There are also such people.


All of these are Stains, shortcomings, all incorrect mindsets.

那么,现在关于这个教法,为什么我们修佛法不容易上路,关于这个 Teachings,他们所教的内容。

So, now about these teachings, why is it not easy for us to get on the path of practicing Buddhism, about these Teachings, the content they teach.


Our attitude, our method of working hard is not correct, this is relatively simple.


What is he saying?


Some people know the meaning of the scriptures, the names and forms, and understand all the names and forms. They know the words and the textual understanding, but they don't know the meaning. They don't have a precise understanding of the real meaning being pointed to.


For some people, it's the other way around. They know the meaning but often forget the names and forms, which is not good!


Some people know both the names and forms and their meanings, but unfortunately, they don't know the ultimate, supreme meaning and the real ultimate meaning.


Sometimes, Shakyamuni Buddha spoke expediently, without revealing the ultimate meaning. People may understand and remember the words, know their meanings, but if they don't know the ultimate meaning, they miss the point.


Cultivating the Buddha Dharma has a sequence.


Some people know the words, understand the meaning, and even know the ultimate meaning, but they have the sequence reversed. Cultivating the Buddha Dharma has a sequence, one step at a time, gradually progressing. But they get the sequence mixed up.

好像,我们修无上瑜珈 (YOGA),应该是先修生起次第,对不对?生起次第修好了,你才修圆满次第,一步一步来。

For example, when practicing supreme yoga, we should first cultivate the generation stage, right? Once the generation stage is perfected, we move on to the completion stage, step by step.

圆满次第要先修「身远离」,然后是「语远离」,然后是「心远离」(有的人叫意远离),然后修那个净光,「根本净光」,对不对?净光修好了,你再修「幻身成就」,是不是?幻身成就了,你最后才修 Union,「融合」。这是圆满次第的六次第。你前面的身远离都没有;身远离知道意思吗?

In the perfect sequence, one should first practice "separation of the body," followed by "separation of speech," and then "separation of the mind" (some people call it "separation of intention"), and then cultivate the fundamental "pure light." After the pure light is cultivated, one should practice "illusory body accomplishment," right? After accomplishing the illusory body, one finally practices Union, "fusion." This is the six steps of the perfect sequence. You don't have the separation of the body in front of you; do you know the meaning of separation of the body?

各位。可能在修的人都知道;身远离都没有修好,一下子想要修净光,自己想:「喔!我死的时候,头一个 Stage,头一个出来的,是慢慢四大分解啦,然后细心的作用出现啦,根本净光出现的时候,我认到它,就法身成就、解脱了!」我一下子来修这个净光,于是,在打坐时拼命想看光。结果,他看光是什么光?会带你到神经病的那个光!那是给光影门头骗去了!这真是糟糕的事。

Everyone, those who practice may know; if the separation of the body is not well practiced, and suddenly one wants to cultivate the pure light, one thinks: "Oh! When I die, the first stage, the first one that comes out, is the gradual decomposition of the four elements, and then the subtle functions appear, when the fundamental pure light appears, I recognize it, and then I accomplish the Dharma body and attain liberation!" I suddenly start to practice this pure light, so, during meditation, I desperately want to see the light. As a result, what light do they see? The light that will lead you to mental illness! That is the light that deceives you at the door of light and shadow! This is really a terrible thing.


Talking about this, I am reminded of the mistakes people make in meditation; many people go wrong here.


Because after listening to the Buddha's teachings, about emptiness, meditation, calming the mind, and the appearance of many realms, they start to meditate.


Whether it's reciting Buddha's name, mantras, visualizing syllables, or Buddha images, they really sit quite well! At this time, there is a fork in the road, and the first problem that can easily occur is that you become attached to the idea of annihilation emptiness.


The principle of emptiness is not thoroughly illuminated with wisdom because your merit and wisdom are not enough! You haven't done enough good deeds, but you've done many bad ones.

坏的行为,那个Karmic Tendency,坏的业力的 Tendency 都没有去掉,一下子去想了解、想透彻空的话,你会出毛病,变成呢、抓住空不放。

The bad behaviors, the karmic tendencies, and the tendencies of negative karma have not been removed. If you suddenly want to understand and thoroughly grasp emptiness, you will have problems, and you will become attached to emptiness, not letting it go.


In the annihilation emptiness, they believe that nothing exists. What karma? What good deeds? What bad deeds? What Buddha's teachings? What Pure Land? Nothing! They don't believe in anything. Emptiness! They think this is emptiness. This is very dangerous (to cultivate annihilation emptiness) and a significant crisis! Grasping onto emptiness, becoming annihilation emptiness! Nothing exists, not believing in anything! Cause and effect? Retribution?


That's what superstitious people say, what kind of cause and effect retribution is there?


The world is just so realistic; if you earn more money, you feel comfortable. With money, you can buy houses, cars, wear beautiful clothes, and others will flatter and compliment me... This emptiness turns into the view of nihilism.


The second, third, and fourth defects are problems that people who are slightly sincere in their practice are prone to make.

修行为何不易上路--洪文亮医师演讲实录 (5)

Why is it not easy to practice - Dr. Hong Wenliang's Lecture Transcript (5)

陆、真妄之别 因为真正的心,它本身有明觉、明照,它本身不是煳裡煳涂的,它本身不是什么都不知道。

6. The difference between truth and illusion: Because the true mind itself has clear awareness and illumination, it is not obscure or confused, and it is not completely ignorant.


The mind I am talking about is the true mind, not the grasping mind. The real RIGPA, Tibetan uses the word RIGPA to represent the true mind, and calls our grasping mind SEM;


Now when I see all of you and hear your voices, the mind that can function is the grasping mind, not your true mind;


We have been deceived by this grasping mind, so we have been in the cycle of rebirth, and this mind is called SEM.


It distinguishes very clearly that RIGPA is the true mind.

我介绍中阴身解脱的时候,头一个Stage就出现的那个净光,Clear light of The death,那死净光,那是RIGPA。

When I introduce the liberation of the intermediate state, the first stage that appears is the pure light, Clear light of The death, that pure light of death, that is RIGPA.


Everything emerges from here; this is the true Buddha-mind.


Some people teach the Buddha-mind, in Zen it is called "original scenery," or it is discussed using terms like "this" and "that."


For some, the consciousness-only scholars, it is the "truly permanent" in "truly permanent, only mind."


However, Master Yin Shun often said that "truly permanent, only mind" is the doctrine of true permanence in Tantra and Zen; in fact, he was speaking from a scholarly perspective.


The "only mind" in "truly permanent, only mind" is not something you can imagine or conceptualize; it neither belongs to impermanence nor to true permanence.


Permanence and impermanence are your concepts; time is a realm of delusion. Since time is delusion, how can you describe this RIGPA as truly permanent or impermanent?


You cannot use the concept of time to describe it! So the true RIGPA is not like that!

这死净光,RIGPA本身,它的Essential Nature,它的本性是空,是不是?我已经介绍很多次了。

This deathless light, RIGPA itself, its Essential Nature, its inherent nature is emptiness, isn't it? I have already introduced this many times.


However, it has other characteristics as well.


Please pay great attention to this characteristic!


After knowing this characteristic, you will clearly understand what the appearances manifested in the bardo stage or the appearances that emerge during meditation are, and you will not be deceived by them!


This mind, true mind, Buddha-mind, or original scenery, its inherent nature is empty.


Although it is empty, it inherently possesses clear awareness, clear and lucid, clear and distinct; clarity is its inherent characteristic.


It is inherently clear, but clarity does not mean: I see this cup, I know this cup, that is a delusion, having ability (subject) and having objects.


The "ability" to see and manifest many states, you can know brightness and darkness, that ability to know, does not belong to brightness, nor does it belong to darkness.


Knowing brightness (Soh: clarity) is a delusion, "Ah! This is brightness.  (Soh: clarity)" Delusion!


This is not brightness, this is darkness, that has already moved to dualistic thoughts, it is already dualistic, it is already conception, it is already conceptualized, it is already a realm of delusion.


That ability to distinguish between light and darkness does not belong to light, nor does it belong to darkness!


Otherwise, when the light is gone, you wouldn't know darkness!


When darkness is gone and you know darkness, if it belongs to darkness, then when the light comes, you wouldn't know it either!


It doesn't belong to light or darkness itself, does it?


This is how it is gradually explained in the Surangama Sutra.

柒、真心的特质 这个Clarity,明明觉觉的这个特性,你在打坐、修行,真正的在Meditation,禅修的时候,这个明的境界,你会接触到!

7. The characteristics of the true mind. This clarity, the characteristic of being clear and aware, when you are meditating, practicing, and truly in meditation, during Zen practice, you will come into contact with this realm of clarity!


Good, because you work hard and your practice is very good;


Many people's practice is not as good, so they won't misunderstand;


However, your Zen practice is deep and advanced, and can reach deep states of concentration.


What does it mean to have a deep state of concentration?


It means that the conceptual thinking and the brain's activity are absent, all disappeared.


That false function disappears, keeps disappearing, keeps dropping, dropping to the true mind, the original nature's clear awareness, the clear and aware state that you come into contact with.


If you mistakenly think that this is correct, you will start to cling to this clarity.


If you don't cling to it, then it's right!


You think that this is the true mind, the Buddha's true mind, the original nature, the Buddha-mind, and that this is the self-nature.


You think this is the self-nature, you are clinging, you are attached and grasping it, right? Taking that thing as an object and grasping it, problems arise!


Meditating, practicing diligently, and reciting the Buddha's name very well, you can see the luminous awareness of your own mind, thinking that this is it, you begin to attach to it, and in the future when you reincarnate, you will not be able to escape the cycle of rebirth. Where will you go? Professor Lin? The heavenly realm.


How many heavens are there? Seventeen heavens, each one different from the previous life. Do you all know about the three realms? There are seventeen heavens in the heavenly realm, layer by layer. Depending on your luminous awareness and brightness, you will be reborn into one of the seventeen heavens and become a celestial being or even a celestial deity.


In Taiwan, many customs involve worshipping the heavenly lord. However, sometimes it's about worshipping the desire realm heavens! We haven't even reached the form realm heavens yet.


This luminous awareness is mistakenly thought to be the self-nature, the Buddha's original landscape. In the future, when you are reborn and enter the intermediate state, you will suddenly be reborn into this luminous place!


And then, our true mind has another aspect, which can be described as: it is very joyful, Bliss. Joy, luminosity, and thoughtlessness are its attributes.


Did we just talk about clarity?


If you mistake this clarity for our Buddha-nature, thinking our true self is clarity and grasping onto it, you won't be able to liberate yourself from the Three Realms and will end up in one of the seventeen heavens as a celestial being.


Not too bad, becoming a celestial being.


Regarding that bliss, true bliss surpasses the desires of the Desire Realm and is much greater.


Some people reach this state in meditation and feel so good that they don't want to leave their meditative state.


They indulge in this comfort, which is many times greater than the pleasure between men and women in the Desire Realm, and take this blissful state as the ultimate goal.


So, many friends outside have good meditation skills, and those who talk about paranormal phenomena, don't underestimate them!


Many of them can reach the state of bliss, clarity, and no-thought through their meditative skills. However, they are mistaken in not having the Buddha's right view and considering this state as the truth, the path, and the ultimate destination.


They think it's the Buddha-nature, the true self, and the Dharma body. That's it!


Where do they reincarnate? The heavens of the Desire Realm.


In the Desire Realm, at the top, there are the heavens of the Desire Realm.


We are in the Desire Realm, aren't we?


Inside the Desire Realm, there are the animal realm and the human realm.


At the top, there are the heavens of the Desire Realm.


Why are they reincarnated here?


Because of the bliss, they feel extremely comfortable and don't want to leave their meditative state.


Alright, what's the last attribute? No-thought.


In this no-thought state, your dualistic thinking is gone.


You have reached a non-conceptualized, non-dual state.


Your mind will not arise, it absolutely will not arise.


This delusion, thinking this is emptiness, assuming "this is emptiness",


once you cling to it, taking this emptiness as real, as the true Buddha-nature, as the secret origin of the universe, it becomes that.


Grasping this emptiness as an object, where do you reincarnate? In the Formless Realm.

无色界,死的时候不经过中阴身,一下子这个Consciousness,这个灵识一出来呢、就马上、一下子、不经过中阴,一下子投胎到无色界(formless realm);

In the Formless Realm, when you die, you don't go through the intermediate state (bardo); your consciousness, your spirit, immediately and directly reincarnates into the Formless Realm.


This is because your meditative skills are too good.


The Formless Realm has four levels: Infinite Space, Infinite Consciousness, Nothingness, and Neither Perception nor Non-Perception.


You don't know which of the four levels of the Formless Realm you'll end up in.


All of this is due to a slight misperception on your part.


The states of bliss, clarity, and no-thought during meditation are truly exceptional states.

但是,如果你缺少了正见,缺少了过来人或者真正的老师,给你做一个Oral Instruction(口授),你高兴了,因为这个境界;

However, if you lack the right view and the guidance of an experienced person or a genuine teacher who gives you oral instructions, you will be delighted because of this state;


Your state of clarity will enable you to know things, and you can answer questions, even predicting future events like a car accident in a month, or knowing about your past life, everything will be clear.


Reaching that state is very powerful.


However, once you become attached, it turns into an obstacle, and you get trapped in the three realms, unable to break free.


Only by transcending this can you achieve your goal!


Because of the attachment to the states of bliss, clarity, and thoughtlessness, the final fork in the road becomes like this.


So, fellow practitioners of meditation, be very mindful of this point!


Therefore, the actual practice is extremely important!

I will now continue with the translation of the next section:

修行为何不易上路--洪文亮医师演讲实录 (6)     

Why Practice Is Not Easy to Start -- Lecture Transcript of Dr. Hong Wenliang (6)


Eight, why is it not easy for us to see our true mind?


Now, the last and interesting question.


Why is it not easy for us to see our mind?


Don't we understand our true mind?


We can't recognize RIGPA, only SEM.


We are distracted by states, losing the ability to protect the genuine, occasionally glimpsed RIGPA!


This RIGPA is very interesting, please pay attention, it is not only in meditation that you can see the fundamental pure light - the original appearance of the mind.

但禅定中一闪就过去,真有禅定功夫的大师呀,像丁果、卡鲁仁波切、蒋扬康慈,这些大师们,或者敦珠法王,他们能够在禅定、修禅定中,就定在、休息在这个Clear Light,根本净光中,不必等到死的时候,这个才出现!

In meditation, it flashes by in an instant. True meditation masters, such as Dingguo, Kalu Rinpoche, Jiang Yang Kangci, and these masters, or Dunzhu Dharma King, can rest in this Clear Light, the fundamental pure light during meditation and cultivation, without waiting for it to appear at the time of death.


Some spiritual friends may experience this phenomenon during meditation, but it may only last for one or two seconds and flash by. It is not easy, and even if you see it, you may not be aware of it, and when it appears, you may not know it.


Some people have better concentration and wisdom and can be aware of it, but they cannot stabilize it. The "stabilization" in "protecting and stabilizing" means this. The Diamond Sutra's protection of mindfulness is to protect this. It's not just saying, "Don't be greedy!", which is a superficial explanation.


When you truly see the Way, it is called seeing the nature with a clear mind. After truly seeing the nature with a clear mind, you enter and exit meditation, enter and exit; after enlightenment, why continue practicing? It is to extend the duration of the "pure light", to maintain and protect it for as long as possible, and to meditate for as long as you want.


So, when Dingguo Rinpoche passed away last year, he remained in the fundamental Clear Light for more than half a year.


However, he told his disciples that if he hadn't transformed into light by the 4th of November in the lunar calendar (1993), they should cremate him.

他两公尺那么高的身体,到那个时候 (11月4日),已经(化虹光)缩成30公分这么小(坐姿)。

His two-meter-tall body had already shrunk to 30 centimeters in a sitting position (transforming into a rainbow body) by that time (November 4th).


A Lama friend of mine from Pingdong went to Nepal to witness it personally and told me about it when he returned.


The same happened to Dunzhu Rinpoche and Gongga Master; they also shrank to such a small size.

玖、死亡的实相 为什么能这样呢?

9. The True Nature of Death. Why is it possible to happen like this?


When we die, the four elements of matter - earth, water, fire, and wind - gradually decompose, and the coarse mind slowly dissolves, revealing the subtle mind, the white and red minds, and finally, in complete darkness, the fundamental Clear Light appears in a flash!


The same happens during meditation, where one experiences the process of decomposing the four elements and dissolving the coarse mind while sitting.

这个Experience是Your mind itself!你的mind本身!

This experience is your mind itself!

Mind可以体验,Experience无限无量的境界, 所以说它有『无可限制的特性』!

The mind can experience limitless and immeasurable states, so it has "unrestricted characteristics."

所以说Limitless Characteristics,没有办法限碍它,所以把它叫做『空』。

Therefore, it is called "emptiness" because it has Limitless Characteristics and cannot be restricted.


However, this emptiness is incredibly powerful! At the time of death, it can experience many states and manifestations.


Because of your past karma and habits, it can manifest: if you are wicked, it will show horrifying appearances; if you are compassionate and gentle-hearted, it will manifest the Pure Land realm at that time.


If you are extremely respectful to your master or teacher, the wisdom of your teacher will manifest through your mind, so the mind is called inconceivable!


Many people misunderstand, looking at Buddhism entirely from a conceptual perspective and not from the standpoint of actual realization.


Ordained masters might also focus on explanations or rely on religious beliefs for liberation, but it is a matter of actual realization and a scientific thing, not just talking about "having a good heart" or "worshipping Buddha so you can go to the Western Paradise"; these cannot be relied upon.


Why can't they be relied upon? Because you haven't gone into the laboratory to conduct experiments!


How to conduct experiments? We will explain when we have more time later!

修行为何不易上路--洪文亮医师演讲实录 (7)

Why is it not easy to embark on the path of cultivation - Lecture transcript by Dr. Hong Wenliang (7)

拾、禅修的真正目的 这是个实証的功夫。

10. The true purpose of meditation practice is to achieve realization. This is a practice of verification.


We've talked about the dissolution of the four elements, which are carefully manifested.


During meditation and practice, whether you're just sitting, chanting mantras, visualizing Avalokiteshvara or Vajrasattva, you can gradually become aware of the changes in your own mind, and the process of experience slowly changes until light appears in your meditative state.

因为你不是等到死嘛,这个叫子净光,Son Clear Light。

Because you don't wait until death, this is called Son Clear Light.


It's the result of your practice's power and wisdom.


Only when you achieve this can it be considered your own accomplishment; if you don't, it's just written in books and belongs to Shakyamuni Buddha and the great Bodhisattvas, not you!


You can teach the Dharma, wear robes, and receive compliments from others, but it's useless at the time of death, no matter whether you're a great master or not!


In daily life, understand the Dharma, know how to work diligently, genuinely cultivate compassion, purify your mind, and in reciting the Buddha's name or sitting meditation, you will see a flash of pure light in your meditative state.


Furthermore, you can constantly train, entering and exiting meditation, and gradually become familiar with the pure light. When you exit meditation, you can achieve an illusory body! This is a secret!

定中慢慢、慢慢,好像死亡现象的境界,最后根本净光出现 (佛光出现),然后出定,再变作平常的你。

During meditation, gradually, gradually, it's like the state of the phenomenon of death, in the end, the fundamental pure light (Buddha's light) appears, and then you exit meditation, transforming back into your normal self.

React process倒过来,Reverse。因为你的智慧的力量,你出定的时候,并不走普通人的『黑心→红心→白心』这个路子,出定时,你会成就一个『幻身』,Illusory Body,我们叫『浊幻身』。

The React process is reversed. Because of the power of your wisdom, when you exit meditation, you don't follow the ordinary path of "black heart → red heart → white heart." Instead, you achieve an "Illusory Body," which we call "Impure Illusory Body."


Of course, ordinary people can't achieve a very "pure" Illusory Body at first, so they start with an "Impure" Illusory Body.


However, after enlightenment, you practice like this often, and due to your abilities, concentration, and wisdom, you eventually achieve a "Pure Illusory Body."


The so-called Pure Illusory Body is the Buddha's form body that existed in India 2,500 years ago.


Sakyamuni Buddha also had a form body. Why is His form body different from ours? This Pure Illusory Body is the basis of our form body when we become Buddhas.


Our flesh and skin will decay, and this is the law of birth and death.


Therefore, for meditators who can achieve this state in meditation, after enlightenment, they practice to attain an Illusory Body. With an Illusory Body, there won't be a body subject to birth and death.


What is the difference between impure and pure?

浊幻身就是,你对空性还是概念的了解;你成就净幻身是:你的智慧,已经达到directly realize、直接悟认、亲証到空。

Impure illusionary body is when your understanding of emptiness is still conceptual; pure illusionary body is achieved when your wisdom has directly realized, directly comprehended, and personally experienced emptiness.


When you have even a bit of true wisdom of emptiness, it becomes your genuine strength and wisdom, and you have this ability!


Our mind, the nature of our heart is "empty."


Bodhisattvas on the first ground have personally experienced it!


The first ground, awakened.


At this time, what is the difference between you and someone who has not personally experienced emptiness wisdom?


For example, Avalokiteshvara with a thousand hands and eyes, each hand holding something, fingers with eyes and various appearances, if you frequently practice this deity, when you realize emptiness wisdom, upon entering meditation, its thousand hands and eyes, every hand, clothes, colors, shapes, and even a hundred small details can all be simultaneously remembered and manifested!


However, each person's practice is different, and not everyone is like this.


If your main practice is Cundi Bodhisattva, you say, "I understand emptiness, I have realized emptiness."


How does the practitioner know? They close their eyes and visualize Cundi Bodhisattva; not blurred, but the initial practice is blurred.

每一隻手指、眼睛,手裡拿什么东西,十六隻手剎那间清清楚楚现出来,不要费力,这就是証明。Prove It!做到,算是对空慧有一点了解。

Every finger, eye, and object held by the sixteen hands appear clearly and effortlessly in an instant, which is the proof. Prove it! Achieving this is considered having some understanding of emptiness and wisdom.


This is a profound teaching in the supreme yoga. Everyone should be grateful for the lineage of the highest secret mantra, and many practitioners of the path of emptiness are here listening.


When the wisdom of emptiness deepens, the freedom of the mind can be expressed to the utmost!


As the wisdom of emptiness deepens, the freedom of the mind can be exercised to the extreme!

这什么意思呢?心本来是非常自由的(Freedom of Mind),因为我们的妄想,把攀缘心抓住,认为这个是「我」,把我的心,当做是「我」。

What does this mean? The mind is originally very free (Freedom of Mind), but because of our delusions, we grasp onto the clinging mind, thinking that this is "me" and taking my heart as "me".


Therefore, the true mind (RIGPA) has many unlimited manifestations, and the ability to be free is covered up and cannot be used.


Those who realize the wisdom of emptiness can freely exercise this ability. So, why could the venerable Milarepa suddenly transform into ten or twenty tigers in meditation to block the bad people from coming up the mountain?


This is the manifestation of the freedom of the mind, not supernatural or magical.


If you personally realize this, and instead of using mantras or possession by evil spirits to show a bit of supernatural, that would be entering into demonic states or being possessed by demons!


It's not from your meditative wisdom!


When you truly develop and see RIGPA, the true mind, the true "emptiness," you dissolve into it, and we appear together with "emptiness wisdom," with the freedom of the mind controlled freely and at ease by you.


At this time, it is truly called realizing emptiness wisdom!!


It's not just talking on our mouths: "All phenomena are without self-nature, they are formed by many conditions coming together, they have no substance, this is emptiness.", that is theory.


If your karmic force leads you to be reborn as a tiger, can you choose not to be a tiger and instead become a cockroach? You have no control over it! Not to mention becoming a human!


Therefore, cultivation is about actual practice, not just discussing theories.


Let's further explain the nature and function of the mind.

我们现在知道,它的本性、它的Essential Nature是Emptiness。

Now we know that its inherent nature, its Essential Nature, is Emptiness.


It is impossible to describe its shape, size, color, or location.


So, what is its function?


Its Clarity is clear awareness.


Therefore, we can know the realm, which is its Sambhogakaya;

Essential Nature,那是它的法身,我们叫做它的Dharmakaya;

The Essential Nature is its Dharmakaya;


Itself, with clear awareness, is called its Sambhogakaya.


Do not confuse the Dharmakaya, Sambhogakaya, and Nirmanakaya; in fact, these are the realms of direct realization.

Nirmanakaya是什么意思?它能够呈现各种各样的形相,Limitless Manifestation照你的业力现出来:你想太空梭,太空梭就显出来。

What does Nirmanakaya mean? It can manifest in various forms, with Limitless Manifestation according to your karmic force: if you think of a spaceship, a spaceship will appear.


It has this unobstructed ability to manifest, which we call its "Nirmanakaya" or Manifestation.


So, for those who have just started learning Buddhism, there are many precepts in the teachings.


We should renounce the world, thinking that it is not good, not real, or false – this is the teaching of Theravada, the Hinayana.


The teaching of Hinayana is: "Everything is real, but impermanent, and will change, so we should not cling to it!"


A cup is a cup, a person is a person, a bad person is a bad person, a good person is a good person, a woman is a woman, a man is a man, and we should not casually interact with the opposite sex; this is to generate a sense of renunciation.


However, it does not teach that these things are "unreal," but only "impermanent."


Impermanence means that something truly exists, but it will change, die, age, be destroyed, and become old.


It doesn't directly tell you: "Everything is originally empty." Because when we just started learning Buddhism, our wisdom is not yet awakened, so it teaches us this way.


Once your wisdom has opened up a little, Mahayana, the Great Vehicle teachings, will come.


It says: "Everything is illusory and unreal, empty of inherent nature!"


The "emptiness of inherent nature" it talks about still acknowledges the existence of forms and realms!


Realms are empty of inherent nature, but people fight for fame and gain because they don't know.


If you truly understand the wisdom of emptiness and the principle of "emptiness," you will surely have compassion for these people.


Everyone is ignorant, fighting and struggling against each other, resulting in terrible suffering, including for yourself.


Therefore, Mahayana emphasizes compassion, with altruism as its primary spirit.


What is the highest teaching? Here we call it "Vajrayana" or "Tantrayana." These are just names we use, but in reality, the Buddha had already taught these teachings when he was alive, especially those brought by Guru Padmasambhava.


It is because the time is right, and you have built a foundation through the Theravada and Mahayana teachings. Without this foundation, you cannot progress!


If you haven't gone through elementary school, middle school, and college, can you attend graduate school? No, you cannot!


In the same way, the highest teachings of the Buddha are only revealed at the end: "All phenomena are manifestations of the Dharmakaya!"


All phenomena, space, time, sentient beings, inanimate objects, material or living, are all Dharmakaya, and they are all Buddha's Pure Land!


The realm is the Buddha's Pure Land. Every sentient being we see is your principal deity, a deity, and part of the Buddha's body!


Every sentient being, every pore, is him!


Where can you find the Pure Land? Searching for Amitabha's Western Pure Land? It is right here and now!

你的智慧高,没有Impure Perception;用眼耳鼻舌身意所接受的Perception是觉受嘛;你的智慧开了,妄想的云雾清除掉了。你的Perception本身,变成纯净的Perception。

Your wisdom is high, without Impure Perception; the Perception accepted by the eyes, ears, nose, tongue, body, and mind is sensation; your wisdom has opened, and the clouds of delusion are cleared away. Your Perception itself becomes pure Perception.

所映现的,都是佛的净土,这是最高的教授。Each and Every Being,都是Deities!

What is manifested are all Buddha's Pure Lands, which is the highest teaching. Each and Every Being are Deities!


Sounds, the sounds of birds flying in the sky, the sounds of people writing on paper, all sounds are Buddha's mantras, Buddha's true words.


Where does sound come from? You say: it's the vibration of air passing through nerves that becomes sound. That's an explanation for people who like theories.


In fact, sound itself is empty and without self-nature. How can emptiness without self-nature have sound? How can there be sound when there was originally nothing? Buddha's mantras! They are all manifestations of Buddha-nature.

那我们的思想呢?声音还有高低、长短能够分别,它当然是没有相,总是还有Voice 有Sound,这是报身的境界,佛的。

What about our thoughts? Sounds can be distinguished by their pitch and length, and although they have no form, they still have voice and sound, which is the realm of the Buddha's response body.


Thoughts? I can know what you are thinking. That's the empty wisdom I just mentioned. A person who has reached a fairly high level of realization of empty wisdom, when they pay attention to you, they know what you are thinking.


He truly realized and entered the realm of "emptiness wisdom."


Human thoughts themselves are the Dharmakaya, the realm of the Dharma body.


Formless, attributeless, and colorless!


You don't know and can't see, but how can you move your body and speak?


If your mind doesn't move, you can't move! Body and speech are commanded by the "mind"; the mind is the king, and the body and speech are its slaves!


How does the mind move? When it moves, we can't see it! Does it have a color? Does it have a taste? Where does it move? We don't know!


Dharma body, the Buddha's Dharma body.


Sound is the reward body of all Buddhas, manifesting the Buddha's pure land, and every sentient being is a Deity!


Knowing this, then with this right view as the foundation, practice meditation.


Cultivate concentration and wisdom; after attaining concentration, wisdom follows; after attaining wisdom, concentration and wisdom unite.


Such a state is called "One Taste" in Esoteric Buddhism and "Equal Abiding in Concentration and Wisdom" in Exoteric Buddhism.


The steps of meditation are: first, single-pointedness and abandoning distractions (Soh: wrong translation, one-pointedness, then freedom from elaborations [simplicity]); the third is One Taste; the fourth is non-meditation.


Single-pointedness means concentration; your mind is focused on one point, unaffected by the environment, not scattered, and not dull.


Settle your mind down, and then you can use a very calm state of mind to think about what all the Buddhas have said, "All things have no inherent nature," and develop the wisdom of emptiness.


This is cultivating wisdom, which we call "detachment from illusory plays." (Soh: wrong translation, 『离戏』should be translated as "Nishprapanca" or "free from conceptual elaborations. or "freedom from conceptual proliferations"should be 'freedom from proliferations')

我们从眼耳鼻舌身意蒐集来的资讯,通通是Impure Perception的关係,都是戏论!

All the information we gather from our eyes, ears, nose, tongue, body, and mind is related to impure perception, and it is all illusory (Soh: should be translated as delusory proliferations)!


The simplest and most obvious example is: thinking that this is me, and that is you. That is already fundamentally confused, but we can't help it!


In meditation, you can cultivate detachment from illusory plays (Soh: wrong translation, 『离戏』should be translated as "Nishprapanca" or "free from conceptual elaborations. or "freedom from conceptual proliferations") and attain the wisdom of emptiness.


During meditation, it is: I know there is no self, I am false, there is fundamentally no self, so the concept of no-self is also redundant.


In meditation, you know it very clearly, but once you leave meditation, it's gone again! Why?


The skill of meditation and action (aspiration) have not yet been integrated into everyday life.

所以,第叁个是一味,定跟慧都不分了,两个合而为一,『你、我』『能、所』合一了,没有二元的境界叫One Taste,一味。就是没有你我,没有能所!我们都是有能所、有对立呀! 我看到什么、我听到什么,这是能所的对立的境界。

So, the third stage is "One Taste," in which meditation and wisdom are inseparable, and both become one. "You" and "I," "subject" and "object" merge into one, and there is no duality. This state is called "One Taste." There is no you and me, no subject and object! We all have subject and object, opposition! What I see, what I hear, is the realm of opposition between subject and object.


When you practice meditation or mindfulness of the Buddha, you can witness the oneness; this is called "equal holding of concentration and wisdom" in the revealed teachings. It means that both your "ability and place" (Soh: wrong translation, should be "subject and object") disappear, and you are in a non-dual state, not in the realm of dualistic plays (Soh: wrong translation, should be 'dualistic proliferations'). Then, there is "no cultivation."

那出定了做人做事,你已经『幻身成就』,秘密在这裡了!为什么你能够在日常生活裡,出定入定一样呢?因为你幻身成就了!你Illusory Body修成功,在心轮那裡有,假如我修到,我一看,就知道你修有了;如果我没有修成功这个,就是你幻身在心轮裡头,我也看不出来。

When you come out of meditation and engage in daily activities, you have already achieved the "illusory body," and the secret lies here! Why can you be the same in daily life, whether entering or leaving meditation? Because you have achieved the illusory body! If your Illusory Body practice is successful, it will be present in your heart wheel. If I have achieved it, I can see whether you have achieved it; if I have not succeeded, even if your illusory body is within your heart wheel, I will not be able to see it.

因为,外表跟他还没有成就以前完全一样,没有差别!No difference at all!并不是说,你幻身成就了,你外表就红光满面,或肤色有什么变化。塬来廋廋的、小小的,黄色皮肤,就是那个样子。但是,他已经幻身成就在心轮裡头。但是,要你真正自己成就的人才看得到!他的心已经变成Pure Perception,净幻身。他的心从『他的幻身的心』这里出现、这裡用,所以出定、入定一样!

The outward appearance is exactly the same as before the achievement, with no difference at all! It doesn't mean that when you achieve the illusory body, your face will be radiant, or your skin color will change. Thin, small, with yellow skin, that's how it looks. However, the illusory body has been achieved within the heart wheel. But only those who have truly achieved it themselves can see it! Their minds have become Pure Perception, the pure illusory body. Their minds emerge and function from the "mind of their illusory body," so entering and leaving meditation are the same! 


It is not said that "you maintain the same state when entering or leaving meditation." This is the biggest secret and the highest level of "illusory body accomplishment" teaching.

修行为何不易上路--洪文亮医师演讲实录 (8)

Why is it difficult to embark on the path of cultivation - Dr. Hong Wenliang's Lecture Transcript (8)

拾壹、大手印的秘密 最后,我再报告为什么我们心的自性、心的本体不容易看。根本净光,就是我们的心的本地风光,也就是心的源头,为什么我们不容易看到?

Eleven, the secret of Mahamudra. Finally, I will report why it is not easy for us to see the nature of our mind and the essence of our mind. The fundamental pure light is the original scenery of our mind and the source of our mind. Why can't we see it easily?

第一个塬因:真正的、我们的佛心Too close,太近了。我们要看纸上的字,太近,你能够读吗?太接近我们了!生下来到现在,那一个人自己看到自己的脸?因为太近了嘛,所以看不见!

The first reason: the true Buddha nature is too close, too close. If you want to read the words on the paper, can you read them if they are too close? It's too close to us! From birth till now, has anyone ever seen their own face? Because it's too close, we can't see it!


This Rigpa is because of this reason, we can't easily recognize it. It's too close! We use it every day, just like we can't see our own face, it's not easy to recognize, this is the first reason.


The second reason: This Rigpa will manifest many phenomena, allowing you to experience. Everything we see and hear now is its experience. This experience is too deep, immeasurable! It's like standing by the sea and wanting to know how deep it is, can you measure it? It's impossible to measure!


The same is true for our mind, which enables us to experience the unfathomable.


Thus, we fundamentally have no way of understanding this RIGPA!


In the end, the Vajrayana's method of recognizing mind's true nature is the same as the Chan/Zen school's sudden enlightenment.


"Pointing directly at the human mind and seeing one's nature to become a Buddha," in Vajrayana practice, this is called "Mahamudra" teaching, directly seeing the original face of your mind.


This kind of guidance, instruction, we call Mahamudra.

大手印太简单了,Too easy!因为太简单,所以你就没有办法认到它!Too easy!

Mahamudra is too simple, too easy! Because it's too simple, you can't recognize it! Too easy!


You can ask the great practitioners, like Zong Sar Rinpoche and others, because Dilgo Khyentse Rinpoche and Dudjom Rinpoche have passed away. do it, which is a bit strange!



Ask them about the true realization of the "essence of mind" and "mind's nature," the people who have experienced the original state in Chan/Zen teachings, "It's so simple, how can you not understand?"

Too easy的关係,我们没有办法做,这有一点怪怪的呢!

It's because it's too easy that we can't。

The third point is: the state of Buddhahood is too wonderful and marvelous.


Our thoughts are like a very narrow ditch; can the water of the vast ocean flow through such a small ditch all at once? It's the same!

佛的境界的美妙、神妙,不是我们人这么小小的脑:妄想一大堆的二元境界裡滚的那一种思想能够知道它的。这叫做Inlightmence too excellent,太神妙、太神奇!

The marvelous and miraculous realm of the Buddha is not something that our tiny human minds, filled with delusions and dualistic thoughts, can comprehend. This is called "Inlightmence too excellent," too marvelous and too miraculous!

你看这多怪,第一个是太近Too close,第二个是佛心的经验;实际上,我们所有的经验,都是心、心本体的经验。

How strange it is: the first aspect is "too close," the second is the experience of the Buddha-mind; in fact, all of our experiences are experiences of the mind and the essence of the mind.


Let me give you an example: there is a screen here, and whatever movie you want to project on it, it can do so; whatever film you bring, it will show it, right? The mind is like a screen, and it has no problem with any experience; whatever you do, I will manifest it for you. It's the same! This is the experience of the Buddha-mind!


This way of explaining it might not be quite right, but it's the best I can do. It's really difficult to describe this state.


The mind itself is like a screen, and whatever film you bring, I will faithfully project it for you; all our experiences of the present, past, and future, and our spatial experiences.


To get to the west coast of the United States, it takes more than ten hours on a jet plane; it's so far away! The feeling of distance, the length of the journey, there is no movement of the mind, no time! You think, "Ah! It's taking so long to get there!" That's the mind at work, creating the concept of time.


From here, walking to Professor Hou's place, it takes one, two, three steps to get there, as if the distance can be measured; we believe that distance is a real thing, but if your mind doesn't move, is there really any distance? If your mind thinks it takes three steps to get there, it's the mind's thought that creates the distance! Everything is the mind itself, the ability to experience is the mind itself!


It's too unfathomable and profound. The third aspect? Mahamudra, the sudden enlightenment method, is too easy! True practitioners who have personally realized the essence of the mind say: "Ah, it's so simple, how can you not understand!" It's too simple, so people don't get it. Why is it simple? They say, "All you have to do is not think about this or that, not have any delusions, and gently rest your mind on its original, inherent nature."


But we don't dare to let go, and we don't know how to let go! When you're told to let go, you ask, "Is it okay like this?" (安呢耶塞麦?). That is your delusion! After letting go, you ask, "Is this right?" You're being careless again, and your head is burdened! "Is this it?" "Hmm? No, no." "This is it." "Oh, this is wrong too!"


就是lightly(很轻轻的) rest in your nature of Mind!轻轻的把你的心,放在本来的、它那个安祥的、本来的、明明觉觉的,它的本位上就对了!

Just lightly rest in your nature of Mind! Gently place your mind on its original, peaceful, inherent, clear and aware state, and it will be right!

做得到的人说:「这么简单,怎么不会呢?」。Too Easy, MahaMudra!顿悟,就是那么简单!但是,悟后要起修喔!悟后没有起修的话,你一起来,就什么都没有,又失掉了!

Those who can do it say, "It's so simple, how can you not understand?" Too Easy, MahaMudra! Sudden enlightenment is just that simple! However, after enlightenment, you need to start practicing! If you don't practice after enlightenment, once you get up, you'll have nothing, and you'll lose it again!


In our daily life, we don't necessarily need to sit in meditation to see the fundamental pure light. When we are blowing our nose, "Keng~" at that moment, we see the mucus, "Oh, it's more, it's yellow," and we want to see what color it is, then it's already gone.


"Keng~" in that instant, it flashes by and is gone. Wanting to blow your nose, that's not it either. In the process of doing it, "Hmm~" there are no thoughts, it's empty! In that instant, it's a flash, and you can't recognize it.


After running 100 meters, "heh, heh, heh" (panting like a cow), there are no thoughts, "Ah! Tired!" That's not it either!

It’s confusion discursive consciousness,又在混乱颠倒的意识裡头,『哎呀!太累了!』,Discursive Consciousness,已经在我们轮迴的、妄想的凡夫境界。

It's confusion discursive consciousness, caught up in the chaotic, inverted state of mind, "Ah! So tired!", discursive consciousness, already in our realm of cyclic existence and deluded ordinary beings.


When finishing the run, the "heh, heh, heh" flashes by and is gone. "Oh, no! Terrible!" Ah, ah, it comes back, and it's the ordinary beings' cyclic existence realm again!

所以,大手印too easy,我们没有自信,都是怀疑『这个对吗?』『难道这么简单吗?』,这个又丢了!又掉了!就这么一回事。

So, Mahamudra is too easy, we lack confidence, and are always doubting, "Is this right?" "Could it be this simple?" Then we lose it and drop it again! That's all there is to it.


The fourth point is: If you can protect your mindfulness well, develop and stabilize this state, and expand it, it's so wonderful, so wonderful, all the supernatural transformations arise from the essence of the mind itself, how inherently complete is its own nature!


We'll use this sentence as the conclusion for today, thank you, everyone!


What I've been talking about is everyone's "heart" experience (the audience applauds).


When hearing the sound, everyone says, "Yeah! Lots of people clapping." The sound is all applause, and this thought can't be removed; everyone has this experience.


"Oh! This is the sound of everyone clapping." "Ah! This is because you spoke well!" This is attachment, the driving force of cyclic existence.

根本没有这个东西耶!显现出来这个声音,是佛的法身的那个Wonderful Mind,Nature Mind它Manifestation,它的一个Sambhgakaya,报身境界,就是声音耶!

In fact, there is no such thing! The sound that manifests is the Wonderful Mind of the Buddha's Dharmakaya, the manifestation of the Nature Mind, a Sambhogakaya, the realm of the reward body, which is the sound itself!


Then we are not, and we grasp! Not only do we grasp the sound like this, but we also hold on to our own appearances even more tightly!


I'm beautiful, I'm a woman, how is my hair? When you sleep, you know what kind of hairstyle you have!


If you can't let go of your physical appearance, how can you become a Buddha? If you are attached to appearances, it is impossible to remove your attachment!


To get rid of our attachment to physical appearance, we need to practice "generation stage," right? Visualize ourselves as Shakyamuni Buddha, Avalokiteshvara, or Amitabha Buddha, in the generation stage, isn't it? It's all for the purpose of removing our attachment to physical appearance.