John TanWhat master Hong Wen Liang is saying is,
from
the dependent arising on parts using the scientific explanations, in
each of the parts (conditions), there is no such said "image as seen“ so
how does movement of coming and going arise? From the lights to the
nerves system to the brain and even to the retaina, the image is
inverted and not the same as the "seen image that is moving", so what
and which "movement of image" are we referring to? Therefore mind's
attachment of coming and going to these images are false.
Reply
- 3m
-
-
色见声求，取道未正
[日期：2010-9-25] 来源： 作者：洪文亮老师开示 [字体：大 中 小]
Form-seeking, sound-seeking, the path is not correct
[Date: 2010-9-25] Source: Author: Teacher Hong Wenliang's Lecture [Font: Large, Medium, Small]
色见声求，取道未正
Form-seeking, sound-seeking, the path is not correct
宏智正觉禅师语录选析
洪文亮老师讲
Excerpts from the teachings of Master Hongzhi Zhengjue
Lecture by Teacher Hong Wenliang
金刚经云：“若以色见我，以音声求我，是人行邪道，不得见如来”。
The Diamond Sutra says: "If one seeks me through form or through sound, such a person is walking the evil path and cannot see the Tathagata."
各位想想看，现在很多修法的朋友，都是以这个当作很好的境界、美的境界，金刚经明明这样写，可是当我们修行的时候，就忘了这些。
Everyone, think about it. Nowadays, many friends who practice the Dharma regard this as a good state and a beautiful state. The Diamond Sutra clearly states this, but when we practice, we forget these things.
很多人在打坐、念佛、数息观，耳边有什么，咒音或佛号一直在耳边响，这个时候会觉得很殊胜，也一定会觉得很高兴。
Many people sit in meditation, recite Buddha's name, or practice mindfulness of breathing. They hear mantras or Buddha's name constantly in their ears, and at that time, they feel very special and happy.
色身以外，鼻子闻香；进来佛堂，打坐、念佛、诵经，不久就觉得满室生香，檀香的味道，这妙极了，很高兴。
Besides the visible form, the nose smells the fragrance. When entering the Buddha hall, sitting in meditation, reciting Buddha's name, or chanting sutras, soon one feels the room is filled with the fragrance of sandalwood, which is extremely wonderful and delightful.
这个是不是在金刚经讲的“若以色见我，以音声求我”？
Isn't this what the Diamond Sutra says, "If one seeks me through form or through sound"?
都以色声香味触法，通通都是，以这样来求佛，不得见如来，他说这个人行邪道，这个是魔法。
Seeking Buddha through form, sound, smell, taste, and touch, all of these are wrong. One cannot see the Tathagata, and such a person is walking the evil path. This is the way of demons.
可是我们在实际修行时，这些都没有注意到，都忘掉了，置之脑后，这个要检讨。
However, when we actually practice, we do not pay attention to these things, and forget about them, putting them out of our minds. This needs to be examined.
今天的主题：色见声求，取道未正，這是宏智禅师在《净乐室铭》讲的一句话。这个与金刚经刚才讲的意思一样。
Today's topic: "Seeing forms and seeking sounds, taking an improper path," this is a phrase spoken by Zen Master Hongzhi in the "Inscription of the Pure Joy Room." The meaning of this is the same as what was just mentioned in the Diamond Sutra.
色见，看到佛菩萨，声求，听到咒音，好像这样才是修道有功夫。这样的话，取道未正，这样修行是不行的，未正是指人行邪道一样，不对！那么简单的一件事，但是我们偏不信。
Seeing forms, such as seeing the Buddha and Bodhisattvas, seeking sounds, such as hearing mantras, it seems that only then is there merit in practicing the path. In this case, taking an improper path, such practice is not acceptable, "improper" refers to walking the deviant path, which is wrong! It's such a simple matter, but we just don't believe it.
去来不以象
Not coming or going based on forms
色见声求，取道未正，那么应该怎么求？
Seeing forms and seeking sounds, taking an improper path, then how should one seek?
色见不应该在修行的时候，佛菩萨现身不是很好吗？好是好，不要把它当一回事就好，以为这个是一个很好的进步情况，不可以！那么色见声求，取道未正，为什么这个不对？
Seeing forms should not be during practice, isn't it good for the Buddha and Bodhisattvas to appear? It is good, but don't take it too seriously, thinking that this is a great progress, it's not allowed! So, seeing forms and seeking sounds, taking an improper path, why is this wrong?
“动静不以心，去来不以象”，（这个‘象’字，原文没有人字旁）。以这个说明为什么不对，再加上一点脑的生理学，用比较简单，比较容易懂的话来说。
"Not based on the mind for movement or stillness, not based on forms for coming or going," (the character "象" in the original text does not have the "person" radical). To explain why this is wrong, let's add some basic neuroscience and use a simpler, easier-to-understand approach.
先讲“来去不以象”，譬如一个人走进来，大家说他进来了，不一会儿，出去了，我们说他出去了，我们是不是根据他的这个象说他出现又消失了，进来又出去了？
First, let's discuss "coming and going not determined by form." For example, when a person walks in, everyone says they have come in. After a while, they leave, and we say they have left. Don't we determine their appearance and disappearance, coming and going, based on their form?
那么“去来不以象”，不要用这个身象当做来去的话，我们怎么知道他来了又去了？就算是有修行很好的人或者真正开悟的修行人，在禅宗讲是明心见性，真正发觉到正觉了，那么如果有一个人进来出去，他难道不以那个人的身象说他进来出去，那是以那个人的什么？他的心吗？他的感情吗？他的思想脑子里想什么？
So, if "coming and going are not determined by form," and we don't use the person's physical form to determine their coming and going, how do we know that they have come and gone? Even for someone with good spiritual practice or a truly enlightened practitioner, in Zen, it's about realizing one's true nature and truly awakening. When a person comes in and goes out, does the enlightened one not determine their coming and going by the person's form? What do they use instead? Their mind? Their emotions? Their thoughts and what they're thinking in their head?
如果开悟的人知道那个人在想什么，那个想的思想进来，就知道进来了。那个人的思想在想什么，因为开悟的人开悟呀，知道那个人脑子里头想什么，那想什么的思想如果在开悟的人能够知道的话，当然不以象，不要用他的象，知道他的心里想什么，那个想什么的东西离开了、进来了，就是不以象，是不是这个意思？
If the enlightened one knows what the person is thinking, when the thought comes in, they know it has come in. What the person's thoughts are, because the enlightened one is awakened, they know what the person is thinking. If the enlightened one can know what the person is thinking, of course, it's not determined by form. They don't use their form but know what's in their mind. When that thing which thinks of whatsoever has left, has come in, that is not being determined by form, is that the meaning?
开悟的人有神通啊！不要看他的象，他的心里想什么，开悟的人就知道，“噢！我不看他，我看那边，他进来了，我没有看他的象，但是我有这个能力知道他的心里想什么。他进来的时候，那个想的那个力量越来越近，哦！他进来了。”是不是这样？不是的话，那么“去来不以象”是什么意思呢？
Enlightened people have supernatural powers! They don't look at the person's form; they know what's in the person's mind. "Oh! I don't look at them; I look over there. They came in. I didn't see their form, but I have the ability to know what they're thinking. When they came in, the power of their thoughts got closer and closer. Oh! They came in." Is it like this? If not, what does "coming and going are not determined by form" mean?
“去来不以象”，我们从什么东西知道他的来跟去，既然不能看他的这个身象，佛讲“若以色见我，以音声求我，是人行邪道，不得见如来”，我们都认为求佛啊！我看到佛！不能凭他的庄严或听到他的咒音，不能以这个当做他来了或者他走了。不仅对佛，一般人出去进来，都不能以象当做他来了或者他走了。
"Coming and going are not determined by form," so what do we base their coming and going on if we can't look at their physical form? The Buddha said, "If one seeks me through form or seeks me through sound, they are practicing a deviant path and will not see the Tathagata." We all think we seek the Buddha! I see the Buddha! We cannot rely on his appearance or the sound of his mantra. We cannot use this as a basis for knowing he has come or gone. This doesn't only apply to the Buddha but also to ordinary people coming and going; we cannot use their form as a basis for knowing they have come or gone.
我们读了金刚经，就以为如果我们要见佛，是不能以他的身象见到
After reading the Diamond Sutra, we think that if we want to see the Buddha, we cannot see him through his physical appearance.
例如：观世音菩萨是一尊、MAHAKALA是一尊、VAJAVIKINIS是一尊，我们用这个身象去分别是哪一尊，或者念咒语而认为哪一尊菩萨来了
For example, Avalokitesvara Bodhisattva, Mahakala, and Vajravikinis are all manifestations; we use their physical appearances to distinguish which one is which or chant mantras to think that a certain Bodhisattva has come.
他说不可以，不能这样子，其实金刚经讲的不是这个意思
He said it's not possible and shouldn't be done like this; actually, the Diamond Sutra doesn't mean this.
一只狗跑进来或者一只蟑螂爬进来了，它不是菩萨，也不是人，如果你是真正开悟见性的人，就不会以狗或蟑螂的那个样子，当做有来去
If a dog runs in or a cockroach crawls in, it's neither a Bodhisattva nor a human. If you are a truly enlightened person who has realized the nature of things, you wouldn't regard the appearances of a dog or a cockroach as having comings and goings.
那怎么办？以如来的性？如来的性没有来去？你怎么知道没有来去？书上说的
So what should we do? Base it on the Tathagata's nature? The Tathagata's nature has no coming or going? How do you know there's no coming or going? The scriptures say so.
所以要探讨为什么这么说？楞严经也说：一切都没有来去。那就好了嘛！本来存在，存在那个动不动，动与不动都是因为因缘而动或不动
So we need to explore why it is said this way. The Śūraṅgama Sūtra also says: everything has no coming or going. So that's good! Originally exist, that which moves or not exists, movement and stillness are both due to causes and conditions.
这个存在实际上是什么？实际上是我们看来有一个人一样，一只狗也好，看到它的象进来，看到这个象离开了、去了，这样讲是方便讲
What is this existence, in reality? In fact, it's like how we see a person or a dog, seeing their appearance coming in and seeing their appearance leaving, going away. This way of talking is convenient.
我们讲话的时候，某某人出去了，某某人进来了，可以这样讲，
When we talk, we can say that someone has left, and someone has entered.
但是它的第一义谛就是，它真正的那个境界是没有来去，
However, its ultimate truth is that its true state has no coming or going.
不是把这个象消掉，也不是说“哦！我成就了，我修得很好，明明有他进来，我都看不见”，
It is not about eliminating the appearance, nor is it about saying, "Oh! I have achieved something; I have practiced well. Although they have entered, I cannot see them."
那你变成瞎子了，修得那么好，变成瞎子一样。不是这样的！
In that case, you would become blind, like someone who has practiced well but turned blind. It is not like that!
成就的人看见他进来，也看见他出去，狗、猫、鸟、甚至鱼池里的鱼，通通都好，有来去啊！
Accomplished people see them come in and go out, dogs, cats, birds, and even fish in the pond, all are fine, and there is coming and going!
不是说修得很高了，把那个象没有了，不是这个意思。
It does not mean that when one attains a high level of practice, the appearances vanish; that is not the point.
那个象有来有去的真正意思是，梦中的象有来去，醒过来之后，梦里的来去就没有了，
The true meaning of the appearances having coming and going is that, in dreams, there are comings and goings. Once one awakens, the coming and going within the dream cease to exist.
但一定要醒，没有醒以前根本不知道，做梦的时候实际上有，梦境里头有来去，这是用梦做比方。
However, one must awaken; before awakening, one simply does not know. During dreaming, there are actual comings and goings within the dream world. This is an analogy using dreams.
释迦牟尼佛也知道实际生活里白天不会做梦，可是也跟做梦一样的境界。
Shakyamuni Buddha also knew that in actual life, people do not dream during the day, but the state is still similar to that of dreaming.
我们就有一点没有办法完全接受，明明是白天嘛，我没有睡觉啊，你要我把这个当做梦一样，我不能啊！
We have a hard time accepting this completely; it is clearly daytime, and I am not asleep. You want me to treat this as a dream, but I cannot!
梦有一个梦，我晚上睡觉是一件事，睡着了做梦，很有分别，和白天大家一起会面不同啊！
A dream is a dream. Sleeping at night is one thing, and dreaming while asleep is very different from meeting with others during the day!
如果硬要把白天的情况把它想成梦一样，我们听了，总是不愿意，是不是？
If we are forced to think of daytime situations as being like dreams, we always resist accepting it, don't we?
梦境里有一个境界啊！现在是现在，你怎么把这个当作做梦，当做一样？
There is a state in the dream world! The present is the present; how can you treat it as dreaming or as the same?
总是不愿意接受这个。以梦来解说，我们现在看，有动静来去，其实与梦里头的梦境一样，这样说会比较明白。
We are always reluctant to accept this. Using dreams as an analogy, what we see now, with its movement and stillness, is actually the same as the dreamscapes in our dreams, and saying it this way makes it clearer.
明白就是明白，可是我们没有办法把这个白天的境界当做梦一样，因为两个完全不同，所以读经或听法师讲解这些如梦幻一样，心里头是听他的，觉得很奇怪，梦跟白天明明不一样，把这个当做梦境一样，很不容易做到。
We understand it, but we cannot treat the realm of daytime like a dream because they are completely different. So when we read scriptures or listen to masters explaining these as if they were dream-like, we listen in our hearts and feel it's strange. Dreams and daytime are clearly different, and it's not easy to treat them as the same as dreamscapes.
色相是怎样产生的
How are appearances produced?
现在用现代科学来解说，比较没阻力。比方，我看到他，我怎么看到他？靠耳朵吗？鼻子吗？是眼睛看，眼睛怎么看到他？有光线、有距离，如果他太靠近，他和我的眼睛之间没有空间的话，就看不见他，一定要有一段距离、要有光线，灯打开了、还要眼睛健康，瞎子就无法看；还要脑子健康，植物人也无法看，因为没有视觉，刚断气的人眼睛没坏，他就是没有PICTURE，没有反应。（一切法是因缘条件所生，故无自性。）
Now let's explain using modern science, which encounters less resistance. For example, how do I see someone? Do I rely on my ears? Nose? It's the eyes that see. How do the eyes see? There is light and distance. If the person is too close and there is no space between them and my eyes, I cannot see them. There must be a certain distance, light, and my eyes must be healthy; a blind person cannot see. Additionally, the brain must be healthy; a vegetative person cannot see because they have no vision. A person who has just died may not have damaged eyes, but they have no picture and no response. (All phenomena arise from dependent origination and therefore have no intrinsic nature.)
那么我们平常说这个人来了，你怎么知道？
So, when we usually say someone is coming, how do you know?
那个进来的人的象，那个样子，透过眼睛，借光线的力量，眼睛就如照相机，照相机不知道它照了什么。
The image of the person coming in, their appearance, is seen through the eyes, with the help of light, just like a camera, but the camera doesn't know what it's taking a picture of.
我们的眼睛也一样，照到了这个象在这里，光线的光在这个地方有倒象，倒立的象在这里接到网膜上，象在网膜上，光是这样，我们也不知道，因为眼睛和照相机一样，它在刺激道理的那个象，在网膜上的象变成另外一个消息。
Our eyes are the same, capturing the image here, where the light creates an inverted image that is received on the retina. The image is on the retina, and that's how light works, but we don't know because our eyes are like cameras, stimulating the image on the retina and turning it into another message.
用普通平易的话讲，它把这个消息送到哪里？
In simple terms, where does it send this message?
送到我们脑里头专门管视觉的，脑里头有许多分工合作的部分，有的部分管看、有的部分管听、有的部分管闻、有的部分管味的、有的部分管思想的。
It sends it to the part of our brain responsible for vision. There are many specialized areas in our brain that work together, some for seeing, some for hearing, some for smelling, some for tasting, and some for thinking.
一个人走进来，有一个象，和照相机一样，我们的眼睛那么一动，这个刺激或消息送到里面的脑里去，经过神经，脑里头专门管视觉的，它受了这个刺激，我们不说这个刺激是什么，反正是有变化，光线的关系，所以有‘节象’(Synapses=神经细胞与下一个神经细胞的交接处)。
When a person comes in, there is an image, just like a camera. Our eyes move, and this stimulus or message is sent to the brain through nerves. The part of the brain responsible for vision receives the stimulus, and we don't say what this stimulus is, but there is a change due to the light, so there are 'synapses' (the junctions between nerve cells).
节象把这个象当做另外一个消息传到脑的视觉中枢，收到消息，就如电视机一样，电台将节目播出来，电视就接收节目。
The synapses transmit this image as another message to the brain's visual center, receiving the message, just like a television, when the station broadcasts a program, the television receives it.
我们的脑里头有一个地方就接收了这个，刺激它起变化，这个变化是脑神经细胞的变化。
There is a place in our brain that receives this, stimulates a change, and this change is the change in the brain's nerve cells.
注意这个脑神经细胞的变化，不是哪个人的象哦。
Pay attention to this change in the brain's nerve cells; it is not the image of a specific person.
不要以為狗是狗的象，猫是猫的象，鱼是鱼的象，那个象直接到脑，不是这样！那个象只是到网膜为止，而且这个网膜的象是颠倒的，大家学物理的就知道，头在下，脚在上头。
Don't think that a dog's image is a dog, a cat's image is a cat, or a fish's image is a fish; it's not like that! The image only goes as far as the retina, and this image on the retina is inverted, as anyone who has studied physics knows, with the head down and the feet up.
然后这个消息传到专管视觉部分的，再把这个象倒过来，变成正常。过了眼网膜后就沒有那个象的形狀和存在了。
Then the message is transmitted to the part responsible for vision, which turns the image right-side up, making it normal. After passing the retina, the shape and existence of the image are no longer there.
再简单化一些，我们看见他，其实是现在看到他，看他的象，由于光线的关系，在我的眼睛网膜上起变化，网膜把“这个消息”，不是把“这个象”，变成另外一个消息传到外面的视觉中枢，这个地方起了变化，脑细胞受了刺激就起变化，（就如敲桌子，因为震动的关系，透过空气，就起变化，而发出声音），看到他的时候，由于各种关系，我的脑的那个管看的脑神经细胞起了变化而已，但是这个脑里头没有他的象，这是相对（CORRESPONDENCE）的变化，红色是红色的变化、白色是白色的变化、绿色是绿色的变化，各种不一样的变化在这里动。
To simplify further, when we see him, in fact, we see him now, his image, due to the relationship of light, changes occur on the retina of my eye. The retina turns "this message," not "this image," into another message that is transmitted to the visual center outside. This place changes, and brain cells are stimulated and change (just like knocking on a table, due to the vibrations, changes occur through the air, and sound is emitted). When seeing him, due to various reasons, the brain nerve cells in the part of my brain that is responsible for seeing change, but his image is not in my brain. This is a relative (correspondence) change. Red is the change of red, white is the change of white, green is the change of green, and various different changes are happening here.
那么这个变化怎么可以指挥脑细胞的变化？
How can this change direct the changes in brain cells?
假定，看到红的时候就这样动〔↑〕，看到白的时候就这样动〔→〕，看到绿的就这样动〔←〕，看到黄的就这样动〔↓〕。
For example, when you see red, it moves like this [↑], when you see white, it moves like this [→], when you see green, it moves like this [←], and when you see yellow, it moves like this [↓].
你怎么有能力把这个当成一个象显现在我的眼前呢？
How can you have the ability to turn this into an image that appears before my eyes?
因为我们自己有本事，不是我们想出来的。
It's because we have the ability, it's not something we came up with.
我们不可能把这个变化变成一个象在我们的眼前显现，不是我们变的，也不是我们想出来的。
We can't possibly turn this change into an image that appears before our eyes; it's not something we change or something we think of.
这里有这样的变化，自然就在我们的眼前。
With such changes here, they naturally appear before our eyes.
一朵花就是花的象在我们的眼前，其实这朵花的象，不是在这里显现，如果这个象没有经过光线、网膜、视觉神经的变化到脑神经，我们根本不知道花的象在这里。
A flower is the image of the flower in front of our eyes, but in fact, the image of the flower is not displayed here. If this image does not go through the changes of light, retina, and visual nerves to the brain nerves, we wouldn't know that the image of the flower is here.
其实这个象没有直接到脑里头去，知道这一点，很要紧！
In fact, this image doesn't directly go into the brain; knowing this is crucial!
是我在这里，我身体脑的一部分专管视觉的这个地方，由于前面有花，这个地方起了变化，不是这个象直接到脑里头去。
It's me here, the part of my brain responsible for vision, because there is a flower in front, this place has changed, but it's not the image that goes directly into the brain.
那么把这个地方，我脑里头的变化，我自己有本事把这个变化换成有一个象在我的前面，GET IT！
So, this place, the changes in my brain, I have the ability to transform this change into an image in front of me, get it?
所以在脑里头的变化，就是脑神经一个细胞是这样，假定脑细胞是这样，看到你的时候，它这样动，看到他的是时候这样动。
So, the changes in the brain are like this, with a single brain nerve cell; assuming brain cells are like this, when they see you, they move like this, and when they see someone else, they move like that.
这个动是不是象？
Is this movement an image?
对应到你的时候，因为光线的关系，折射、反射的关系，透过视觉神经种种缘，它这样动，动是你的象吗？
When it corresponds to you, because of the light, refraction, reflection, and various factors through the visual nerves, it moves like this; is this movement your image?
脑神经的变化就是你的象吗？
Are the changes in the brain nerves your image?
你的那个象只是变化不一样吧了。
Your image is just a different change, right?
对到他的时候，这样动，这样动或那样动，是你的象或他的象吗？
When it corresponds to someone else, moving like this or like that, is it your image or their image?
不是吧！只不过是神经的变化不一样而已。
No, it's just that the changes in the nerves are different.
红色、白色、长的、短的、圆的、变化的大小、范围的不同，我们就有这本事，真的很厉害，把这个脑神经细胞的动、变化变成我眼前的狗、猫、鱼、蓝天、白云，奇怪！
Red, white, long, short, round, changes in size and range are different; we have this ability, which is really amazing, to transform the movements and changes of brain nerve cells into dogs, cats, fish, blue sky, and white clouds in front of our eyes. Strange!
这是脑神经细胞的变化而已，不是这个象照到我脑里头去。
This is just the change in brain nerve cells, not the image being projected into my brain.
是两回事，截然不同，要弄清楚，不可以色见声求，都是在脑里头的细胞起变化，而且这个视觉神经细胞的变化很有定力。
These are two separate things, completely different, and we need to be clear; we cannot rely on appearances and sounds. All the changes are happening in the cells within the brain, and the changes in the visual nerve cells are quite stable.
本自俱足的戒定慧
The naturally perfected precepts, meditation, and wisdom
刚才是用色相（PICTURE），听觉神经也一样，管听觉的脑细胞收到声音高低的变化，AH的时候是这样动，EE的时候是那样动，有没有定力，定得很呢！
Just now, we used the visual (PICTURE) as an example, and the auditory nerves are the same. The brain cells responsible for hearing receive changes in the pitch of sounds. When the sound is "AH," they move like this, and when it's "EE," they move like that. Isn't there stability? It's very stable!
A来的声音它一定是这样动，若同一個A聲，有的时候这样动，有的时候又不同的那样动，我们就乱了。这个叫“我们本来清净”，很定，不是我们修定了才定。我们的六根，不管心境好不好，A的时候这样动，B的时候这样动，C的时候这样动，从来就不会把我们给误了，它们很定、很守戒。
When the sound "A" comes, it must move like this. If the same "A" sound sometimes moves like this and sometimes moves differently, we would be confused. This is called "our original purity," very stable, not stable because we have cultivated stability. Our six senses, regardless of our mental state, move like this when it's "A," like this when it's "B," and like this when it's "C." They never mislead us. They are very stable and observe precepts.
喝酒也是这样动，不喝酒也是这样动。
Drinking alcohol moves like this, and not drinking alcohol moves like this too.
不会说喝酒了，A这个声波变成那样动，把它听成别的，是那个解释分析的那个能力差，耳朵里的听觉神经细胞，它动的时候，不管你是怎么样，它是这个声音应该这样动，就永远这样动，它不会有的时候这样动，有的时候动大一点，有的时候小一点，随便你的喜欢不喜欢，喜欢听的声音，它就动快一点，不喜欢听的声音就懒懒的这样，对吗？那是我们的分别！头脑坏掉的那个心意识，它在那里分別。耳朵的听觉细胞不会这样。
It is not that when you drink alcohol, the A sound wave becomes like this, and you hear it as something else. It's the difference in the ability to interpret and analyze. When the auditory nerve cells in your ears move, no matter what, they should move like this for this sound, and they always move like this. They don't sometimes move like this, sometimes bigger, sometimes smaller, regardless of your likes and dislikes. If you like the sound, it moves faster; if you don't like the sound, it moves lazily. Right? That's our differentiation! The broken mind consciousness differentiates there. The auditory cells in the ears don't do this.
高兴不高兴它也是这样动，很守本份，很定，都一样平等平等。
Whether happy or unhappy, they move like this, very loyal to their duty, very stable, all equal and impartial.
怎么能够听成有A、E呢？它有慧，自然就有的慧，不是你学来的、不是你读经典、听法、灌顶，才有这个慧，我们的眼耳鼻舌身意进来的资讯，能够如实地让我们觉得有这种花，这种声音，这个不是智慧、不是神通，是什么？
How can you hear A and E? It has wisdom, natural wisdom, not learned from studying, reading scriptures, listening to teachings, or receiving empowerments. The information coming into our eyes, ears, nose, tongue, body, and mind can make us truly feel that there are such flowers and sounds. This is not wisdom or supernatural power; what is it?
我们根本就有，你还要去求戒、定、慧，那是骗人的勾当。
We inherently possess it, yet you still seek precepts, concentration, and wisdom, which is a deceptive scheme.
但是为什么我们强调这个，因为我们把不是我的当做是我，所以要修戒定慧，那个不是你很讨厌，做恶乱来，要把它修好，要弄乖一点。
But why do we emphasize this? Because we treat what is not self as self, therefore we need to cultivate precepts, concentration and wisdom. It is not that you are very annoying, perform evil misdeeds; it needs to be corrected and become more well-behaved.
其实真正的我们是六根在动的“那个作用”体相，就是我们自己，真正的自己。
In reality, the true us is the substance-functioning aspect of the six sense bases in motion – it is ourselves, our true self.
作用体，六根六种作用，作用的方式不一样，但是整个就是一个作用、一个体，这个体跟宇宙的大暴风雨、地震一样的，一样的在那里动，所以没有我相。
This functioning aspect consists of six sense bases with six different functions. Although their modes of action differ, they form a single functioning whole. This body is like a great cosmic storm or earthquake, constantly in motion, and thus there is no self-concept.
只是因为我们认为有一个“我”，才有问题。
The problem arises only because we think there is an "I."
“不以象”的意思，花的象直接跑到我的脑里头去，然后我的脑去读它，哦，这是白花！不是这样，没有象跑到脑子里头去，是借这个光线的形状、大小、空间种种，它把这个象变成另外一个消息，送到我们的脑里头去，脑就接受这个变化，就起各种不同的变化。
"Not relying on forms" means that the image of a flower does not directly enter our brain, and then our brain reads it, "Oh, this is a white flower!" It is not like that. No image runs into the brain. Instead, it borrows various shapes, sizes, and spaces of light to transform the image into another message, which is sent to our brain. The brain accepts the change and triggers various different changes.
这个变化，我们有本事、我们有慧，这就叫无分别慧，为什么无分别？因为没有动思想，所以能够把这个变化变成白花，因为没有动思想，不要想就变成刘小姐，为什么？
This change, we have the ability and wisdom, which is called non-discriminative wisdom. Why non-discriminative? Because there is no active thought, so the change can become a white flower. Because there is no active thought, without thinking, it becomes Ms. Liu. Why?
因为我这里有智慧，无分别的智慧，这叫做大神通，真正佛讲的大神通，个个都是，就是指这个。
Because here, I have wisdom, non-discriminative wisdom. This is called great supernatural power, the real great supernatural power that the Buddha talks about. Everyone has it; it refers to this.
否则这里的变化变成白花，那里的变化怎么一条鱼呢？我们可曾想过？我们可曾用力过？都不需要啊！它是与生俱来的。
Otherwise, how can the change here become a white flower and the change there become a fish? Have we ever thought about it? Have we ever tried? There's no need! It is innate.
所以你说这个象进来出去，我这里脑的变化是因为物理关系，光线、距离等等，光线的照射、反射、折射的关系起变化，有变化进来、出去了，那个象的变化，还有没有？没有象，这个变化没有，所以在这里是什么？是细胞在动，它的出现，这里有这样的变化一动，它的消失这个“动”，只是脑细胞在那里动，哪有象？
So, when you say that the images come in and go out, the changes in my brain here are due to physical relationships, such as light, distance, etc. The changes are caused by the relationships of light's illumination, reflection, and refraction. With changes coming in and going out, is the change of the image still there? There is no image, and this change is not there. So, what is it here? It is the movement of cells; their appearance, the movement of this kind of change, and their disappearance, this "movement." It's just the movement of brain cells; where is the image?
去来不以象，本来我们在这个状态，不是你修好了，很有道德、念经、守戒、观想才有这个本事，没有！哪有这样。狗猫都一样，不仅是我们，佛也是一样，佛走一步和我们走一步都一样，佛听AH，我们听AH，同样一个AH字，佛听了会变成E字吗？不会吧！
Coming and going without relying on images, we were originally in this state. It's not that after cultivating well, being very moral, reciting sutras, observing precepts, and meditating, one will have this ability. No! It's not like that. Dogs and cats are the same, not just us; the Buddha is also the same. When the Buddha takes a step and we take a step, it's the same. The Buddha listens to "AH," we listen to "AH," the same "AH" character. Will it change into an "E" character when the Buddha listens to it? It won't, right!
我们听E，佛在座的话也听E，这个能力没有凡夫众生之别，心佛众生无二，一直讲这个。我们偏偏要修成什么大师、开悟，我们本来悟，不知道就叫迷，知道后哪有什么迷、悟？
We listen to E, and when the Buddha is present, he also listens to E. This ability has no distinction between ordinary people and sentient beings; the mind, Buddha, and sentient beings are not separate. We always talk about this. We insist on cultivating to become a great master or attain enlightenment, but we are originally enlightened; not knowing is called delusion, and after knowing, where is there delusion and enlightenment?
象的去来，就是我这里的脑细胞在变化，有了就这样地动，你的象没有了，它就没有这样的动，是“这里”有动跟没有动的分别而已，这里哪里有你的象？没有。以你的象的来去当做来去，脑细胞会提出抗议。这个就是佛法说的颠倒妄想。这个要先弄得懂，佛经才读得懂。我没有讲我的，佛也没有讲他的，实际上是这样，它只是这样，他不是把理论学说想出来了，给我们讲。佛的道理是他发现我们是这样真正动，那是事实，HE POINT IT OUT！指出来而已，佛没有讲他的意见、理论。不管你的理论懂不懂，我们就是这样动，耳朵、眼睛、鼻子、舌头、身体的感觉都一样，最难的是我们搞不清楚“意”和“想”。
The coming and going of images are just the changes in my brain cells here. When there is movement, your image disappears, and it no longer moves like this. It is just the difference between having movement and not having movement "here." Where is your image here? There is none. If you take the coming and going of your images as real, your brain cells would protest. This is what the Buddha Dharma calls inverted delusion. You have to understand this first before you can understand the Buddhist sutras. I am not talking about mine, and the Buddha is not talking about his. In reality, it is like this; it is just like this. He did not come up with theoretical doctrines to teach us. The Buddha's principle is that he discovered that this is how we truly move; that is the fact. He pointed it out! That's all. The Buddha did not express his opinions or theories. No matter whether you understand the theories or not, this is how we move; ears, eyes, noses, tongues, and body sensations are all the same. The most difficult part is that we cannot figure out the difference between "mind faculty” and "thought."
有一个念头，“花”的念头。
There is a thought, the thought of "flower."
意根动，才有花的念头上來，不是用眼睛看的，是用心的意根，才有花的念头。
When the mind's intention moves, the thought of a flower arises, not through the eyes but through the mind's intention.
意根不像眼睛、耳朵、鼻子一样有一个形让我们分别，因为意根是分散的。
Intention is not like eyes, ears, or nose, which have distinct shapes, because intention is dispersed.
比方想到“花”，跟耳朵听到A一样，B的变化、C的变化、白花的那个念头的变化、跟狗的那个念头的变化，在我们的意根动起来，都不一样，“白花”念头起来意根动的变化，是那个样子，如果是一只鱼或一只狗的念头，那个念头变化不一样。
For example, thinking of a "flower" is like hearing A with the ears, and the changes in B, C, the thought of a white flower, and the thought of a dog all cause different movements in our mind faculty. The movement of mind faculty when the thought of a "white flower" arises is a certain way, but if it's the thought of a fish or a dog, the changes in the thought are different.
耳朵里收了这个声音，到听觉细胞，听觉细胞动了，这个会让你听到声音吗？
When the ear receives a sound and sends it to the auditory cells, which then move, does this allow you to hear the sound?
光是动还是动而已，我们有本事把这个动当做AH，E的声音，为什么我们能分别？
The movement itself is just movement; we have the ability to differentiate this movement as an AH or E sound. Why can we differentiate it?
是意识的作用加进去了。
It is because the function of consciousness is added in.
听的细胞变化一样，看的细胞变化一样，光是变化我们不知道我们听到什么，我们看到什么。
The changes in the cells that hear and see are the same; just by their changes, we don't know what we hear or see.
我们还有一个力量，是分别的第六意识的力量。
We have another power, the power of the sixth consciousness, which differentiates.
噢，A，B，红，白把这个变化读成各种不同的声音、各种分别、分别名相，第六意识分别意识的作用。
Oh, A, B, red, white - this power reads the changes as various different sounds, distinctions, and different names and forms, the function of the sixth consciousness in differentiating consciousness.
意根也一样，有一个念头，白花这个念头进来了，
The mind faculty is the same; when the thought of a white flower comes in,
那个意根接受这个意念的来访，它也起变化，这个时候它知道不知道是白花？不知道。
the mind faculty receives this visiting thought and also changes, but does it know it is a white flower at this moment? No, it doesn't.
分别意识没有去分别这个是什么念头。
The discriminating consciousness has not yet distinguished what thought it is.
这个地方很要紧，很多人搞不清楚。
This point is crucial, and many people do not understand it.
意根有一个念头来的时候，意根的变化跟耳朵听到狗叫声所起的变化，鸟叫时候的变化，虽然是不同的变化，但是显现的方式是一样的。
When a thought comes to the mind faculty, the change in the mind faculty is similar to the change that occurs when the ear hears a dog barking or a bird chirping, although the changes are different, the way they manifest is the same.
意根有一个念头是白花的念头，一个念头是狗的念头来了，意根的变化是不一样。
The mind faculty has a thought of a white flower and a thought of a dog, and the changes in the mind faculty are different.
只是这两个变化，这个时候你知道是你想到什么吗？不知道啊！
But with these two changes, do you know what you are thinking about at this moment? No, you don't!
意识分别加进去了之后，才说：“啊！我想到白花，想到狗”，能够UNDERSTAND ME？
Only after the discriminating consciousness is added in, can you say, "Ah! I thought of a white flower, thought of a dog." Can you understand me?
不是说意根动了，马上就知道是是狗。
It's not that the mind faculty moves, and you immediately know it's a dog.
念头来了，你还不能知道这个念头是什么念头，分別意识那个作用没有加进去，只是念来，只是耳朵收进声波的变化而已，还没有办法分出是狗叫还是猫叫，这两种情況是一样的。
When a thought comes, you still don't know what kind of thought it is; the function of the discriminating consciousness has not been added in yet. It's just a thought coming, just the change of the sound waves being received by the ear, and you still can't distinguish whether it's a dog barking or a cat meowing. These two situations are the same.
一个念头来，收进来，意根动，如实地动，什么念头它怎么动，但是你自己还不知道。
A thought comes, it is received, the mind faculty moves, and it moves truthfully; how it moves depends on the thought, but you still don't know.
是念头来了，然后你自己的分别意识起了作用，才知道是什么念头。
It's only after your discriminating consciousness comes into play that you know what kind of thought it is.
噢！我想到你，想到他，我想到你的那个念头先进来，然后才分别那个是你的念头。
"Oh! I thought of you, thought of him." The thought of you comes in first, and then you distinguish that it is the thought of you.
无情说法
Inanimate objects expound the Dharma.
用意根修法的人，禅宗祖师比较多一点。
Among those who practice with the mind faculty, there are more Chan/Zen masters.
佛一见明星，所以是眼根，从眼根看到明星，看到桃花，就是用去来不以象，原来不是那个象来去。
When the Buddha saw a bright star, it was through the eye faculty, seeing the star and peach blossoms. It is to use "coming and going are not determined by form". Originally, it was not about the form coming and going.
一朵桃花从树上掉下来，我看到看到花掉下（平常我们总是这个境界），可是忽然那一次，视觉细胞它在动，在有动没动之间的差别变化中，那样子的变，“那个变化本身就是我的知”，不是另外起一个知去读这个变化。
When a peach blossom falls from the tree, I see the flower falling (usually, we are always in this state), but suddenly that one time, the visual cells are moving, in the difference between moving and not moving, that kind of change, "that change itself is my awareness," it's not that another awareness arises to read this change.
这是最后一着。平常我们都顛倒在把这个变化当成有一个“我”，有一个能力去读我这个视觉细胞、听觉细胞的变化，把这个变化当成妄想，这是不对的。
This is the final move. Normally, we are upside down in assuming that there is an "I" that has the ability to read the changes in our visual and auditory cells, treating this change as a delusion, which is wrong.
因为那个变化本身就是知，所以才叫“不触事而知，不对缘而照”，所以叫“色见声求，取道未正”。
Because that change itself is awareness, it is called "knowing without contact, illuminating without conditions." Therefore, it is called "seeking through sight and sound, the path not yet straight."
若没有从这个地方探讨，若人以色见我，以音声求我，金刚经背到滚瓜烂熟，可是知道它真正的意思吗？
If one does not investigate from this perspective, seeing me by form and seeking me by sound, even if they can recite the Diamond Sutra fluently, do they truly understand its meaning?
现在是借科学的知识帮忙了解，原来是这样动，但我们不知道，我们以为有一个“我”在看、有一个“我”在听，所以来去都是象，其实这个地方有没有变化而已，甚至能够清楚到这个变化本身就是觉知，不是另外有一个能力去看这个变化，然后读它，把它当做外面有象。
Now, we use scientific knowledge to help us understand. Originally, it was like this movement, but we didn't know. We thought there was an "I" watching and an "I" listening, so comings and goings are just appearances. In fact, this place is just about whether there is change or not. We can even clearly see that the change itself is awareness, not another ability to observe the change, read it, and treat it as an external appearance.
那个变化本身就是知，不要另外造一个有能知的去读这个变化。
That change itself is knowingness; do not create another knowing subject to read this change.
把它当做什么，那是不得已，IN REALISTIC，在实相中没有所谓能跟所这回事！
What it is considered as is a last resort; in reality, there is no so-called subject and object in the actuality!
没有设定一个“能知”的去知道“所知”，所以这朵花，花的影子在这里起变化，变化本身已经是能知，没有一个能知道的能力去读我的脑子变化才是，不是这样的！
There is no designated "knower" to know the "known"; therefore, this flower, the shadow of the flower, undergoes changes here. The change itself is already the knower; there is no ability of a knower to read the brain changes; it is not like that!
那个“变化本身”是包括能知，这是无情说法，花也在说法，不要把“佛的那个觉性”当做能知的知的精神作用，这个就是佛性，不是觉知那个最高深的法、非常真善美、体谅人的精神、最高清净的那个知，已经把人的分别认识的能知，就是把能知的最深的法〔作用〕当做佛的觉知，那完蛋了，错到一塌糊涂。
That "change itself" includes the knower; this is the Dharma spoken by the insentient; flowers also speak Dharma. Do not regard "Buddha's awareness" as the spiritual function of knowing; this is Buddha-nature, not the highest profound Dharma of knowing, extremely true, good, beautiful, compassionate spirit, or the purest knowledge. Already taken the knower of the human ability to discriminate and recognise, that is to take the knower's highest dharma (function) as if it is Buddha's awareness, which is completely wrong and utterly confused.
所以无情说法，就不知道了。什么叫无情说法？这个东西在这里起变化，没有这个就没有起变化，这个变化的四大，由四大构成的脑，四大有主吗？没有主，外面的这个四大有主吗？也没有主。
So the insentient speaking Dharma is unknown. What is the insentient speaking Dharma? This thing undergoes changes here; without it, there would be no changes. The four great elements of this change, the brain composed of the four great elements, do the four great elements have a master/agent? No master/agent. Does the external four great elements have a master/agent? No master/agent either.
内外四大都是没有主的，都是相通的，没有分别，它是跟这个东西是同一个东西在动，“动本身”就是知，没有一个能知的去看这个动。（没有能知所知，所以才叫无情说法。）
The four great elements within and outside are all without a master, interconnected, without distinction. They are the same thing in motion, "motion itself" is knowingness, and there is no knower to observe this motion. (There is no subject-object knowledge, so it is called the insentient speaking Dharma.)
赵州禅师说：佛性是什么？就是路边的一颗石头或亭中的一棵柏树。
Zhaozhou Zen Master said: What is Buddha-nature? It is a stone by the roadside or a cypress tree in the courtyard.
动静不以心
Motion and stillness are not based on the mind.
动静不以心，也是一样。举手我知道是动，手放下是静，每一个地方进来的象不一样，光线的变化不一样，那么脑里头起变化，一下子这样，一下子那样，受到的刺激不同，它就相应地变、如实相应地变，一体的东西才对啊！
Motion and stillness are not based on the mind; it is the same. Raising my hand, I know it is moving; putting my hand down, it is still. Every incoming image is different; the change in light is different. Then, the changes in the brain happen suddenly, like this and like that, subject to different stimuli, and it changes accordingly, responding truthfully, as a whole thing!
本来外面跟我们根本就没有分开。我们看在外面、听在外面，是我们自己那么想，其实我们的六根根本没有经过这个，根本是我们自己在乱想，它们是一起动。
Originally, the outside and us are not separated. We think we see and hear outside, but in reality, our six senses do not go through this. It is actually our own chaotic thoughts; they all move together.
谁在骂我，就是在骂我的声音在这里动而已，动的听觉细胞没有说是你在骂我，所以它动的小一点，就没有听到！大声就大的动，小声就小的动，这是我们的本来。
Whoever is scolding me, it is just the sound of scolding me that is moving here. The moving auditory cells do not say it is you scolding me. If the movement is smaller, it is not heard! Loud sounds move large, and soft sounds move small; this is our original state.
你骂，我生气，那是我们莫名其妙地有一个“我”的妄想，听到不舒服，就有一个我了，这个东西出来干涉，我们就开始乱掉。
You scold, and I get angry. That's because we inexplicably have a delusion of an "I." When we hear something uncomfortable, an "I" emerges, and this thing interferes, causing us to become disordered.
六根本来清净，我们就把这清净的六根认为是自己的作用，再把第六意识加进去的妄想分别当做自己，就苦恼一大堆，所以禅宗祖师常常讲，不谈禅、不谈法、不说佛。如何修行？好好体认自己的真正样子。那个样子在哪里显现？在我们的六根显现。六根是作用体，那个作用是什么力量？那个力量就是佛的力量，每个人都有，就那么简单。我们却一直持咒、念佛号、灌顶、一定要加持。那是不是我们自己在脑筋里头假想那个理想境界？那不是我们的第六意识在要求吗？这位老兄〔我相〕很坏的，一天到晚地要求，今天要求这样，明天又不一样，今年这样，到了明年要求又不一样，我们可能会觉得这位师父不行，另外换一个，因为我们习惯听他的，这个师父没什么。
The six sense faculties are originally pure. We consider these pure six sense faculties as our own function, and then we take the delusion added by the sixth consciousness as ourselves, causing a lot of suffering. That is why the Zen patriarchs often said not to discuss Zen, the Dharma, or the Buddha. How to practice? Truly recognize our true nature. Where does this nature manifest? It manifests in our six sense faculties. The six sense faculties are the functioning body; what power does this function have? That power is the Buddha's power; everyone has it, and it's that simple. However, we keep reciting mantras, chanting Buddha's name, receiving empowerments, and seeking blessings. Isn't it that we imagine an ideal state in our minds? Isn't that what our sixth consciousness demands? This old fellow [I-image] is terrible, constantly demanding different things every day, every year. We might think that a master is not good enough, so we look for another one because we are used to listening to him; this master is not that special.
这个第六意识就像孙悟空一样，永远不满足地要听那个新奇，以为新奇的才对。我们的六根本来就那么的清净、本然，我们的佛性本来显现在六根上。
This sixth consciousness is like Sun Wukong, never satisfied and always seeking novelty, thinking that novelty is the truth. Our six sense faculties are originally pure and natural, and our Buddha-nature is originally manifested in these six sense faculties.
动静不以心，用听觉来解释会比较简单。有声音就动，没有声音就静。我们的情况是，有声音，那个心起来了，是不是心的作用？狗叫的时候这样动、猫叫的时候这样动、鸟叫的时候这样动，它分别喔！而且分得很清楚，但是有没有念头说我听了狗叫的声音、猫叫的声音、鸟叫的声音，这个念、这个思想，有没有在耳朵里起来？没有啊！没有这个念头，但它如实地起那个对应的变化，无分别地分别，那是我们本来的心地风光，清净妙明田地所现的。
Activity and stillness do not depend on the mind. It is easier to explain using hearing. When there is sound, there is movement; when there is no sound, there is stillness. In our case, when there is sound, the mind arises; is it the function of the mind? When a dog barks, there is movement like this; when a cat meows, there is movement like this; when a bird sings, there is movement like this. It distinguishes! And it distinguishes very clearly. But is there any thought saying, "I heard the sound of a dog barking, a cat meowing, a bird singing," this thought, this idea, does it arise in the ear? No! There is no such thought, but it genuinely brings forth corresponding changes, distinguishing without discrimination. That is our original mental landscape, the pure and wondrous manifestation of the field of enlightenment.
梦还没有醒的时候，烦恼一大堆，要成佛啊，西方在哪里？
Before waking up from the dream, there are many afflictions; we want to become Buddhas, but where is the West?
西方比较近，还是东方比较近？
Is the West closer, or is the East closer?
南方宝生佛保护我们的健康，北方不动如来，那里有很多神奇的表现，
The Buddha of the Southern Realm protects our health, while the Immovable Tathagata of the North has many miraculous manifestations.
阿弥陀佛是西方，不要走错路，走到东方......，烦恼的都是思想，这个叫各说各话。
Amitabha Buddha is in the West, don't take the wrong path and go to the East... Afflictions are all thoughts, and everyone has their own opinions.
一下子想东，一下子想西，叫我们的眼睛、耳朵怎么动？
Suddenly thinking of the East, then of the West, how should our eyes and ears react?
一下子喜欢，一下子不喜欢，随着我们的喜欢，眼睛就照得鲜明一点，不喜欢就照得模糊一点，我们的眼睛才不理你这一套。
Suddenly liking something, then disliking it; following our preferences, our eyes see things more clearly or more vaguely, but our eyes don't care about this.
红就红、白就白、蓝就蓝、大就大、小就小、照到什么它不觉得美、也不觉得丑。
Red is red, white is white, blue is blue, big is big, small is small; what our eyes see, they don't perceive as beautiful or ugly.
那个照到之后我们的意识分别习惯，如：文化、教养、条件等的不同加进去后，就有美丑之分。
After seeing, our consciousness differentiates according to habits like culture, upbringing, and conditions, then beauty and ugliness are distinguished.
那没有关系，这个分别意识本来也是法身的作用，我们知道这样去分别，就可以用分别作用，不给分别作用骗去，这个就是“我”。就如赵州禅师说的：开悟以前，我是被二六时用，开悟以后，我用二六时。
It doesn't matter; this discriminating consciousness is originally the function of the Dharmakaya/Dharma body. Knowing how to differentiate, we can use it without being deceived by it; this is the "self." As Zen Master Zhaozhou said, "Before enlightenment, I was used by the twelve hours; after enlightenment, I use the twelve hours."
动静不以心，不是有一个心知道那个声音的有和没有，它没有心，外面的声音跟这里的动是一体的东西。
Motion and stillness are not based on the mind; it is not that there is a mind knowing the presence or absence of the sound. It has no mind, and the sound outside is one with the movement here.
外面没有声音的那个缘，这里也不动。如果这里没有，外面怎么动也沒用？
When there is no sound outside, there is no movement here. If there is no movement here, it is useless no matter how much movement there is outside.
所以这里的动跟外面的声音是一体的，我们不要分开内外，有内外的说法那是为了说明方便。
Thus, the movement here and the sound outside are one. We should not separate the inner from the outer; the distinction between inner and outer is just for the sake of explanation.
我们就很容易在身心上发现不二的状态，这不二的状态就是佛的状态，是净土，还要到哪里去找净土？
We can easily discover the non-dual state in body and mind; this non-dual state is the Buddha's state, the Pure Land. Where else should we look for the Pure Land?
当下我们就在净土里头动，我们还不知道，我们抓着假的东西要把它修成能到净土去，多奇怪啊！我们就站在净土里，还要在外面找净土。
At this very moment, we are moving within the Pure Land, yet we don't know it. We hold on to false things, trying to cultivate them to reach the Pure Land. How strange! We are already standing in the Pure Land, but we still look for it outside.
动静不以心，去来不以象，色见声求，取道未正，都是因为我们不懂，都想要在外面找佛、找净土世界。
Motion and stillness are not based on the mind; coming and going are not based on forms. Seeking visual forms and sounds, we follow the wrong path, all because we don't understand and want to find the Buddha and the Pure Land outside.
取道未正，指人行邪法。
Following the wrong path refers to people practicing deviant methods.
一切现成的本地风光
"Completely manifest primordial nature"
禅宗祖师没有看你的学问、修行，只是论见性不见性，见性是什么意思？有没有发现真正的我是谁！不是有一个很好的心，我们去读、去修养或念经，就可以达到那个境界，不是的！要清楚一点，我们从无始劫以来，都是六根给我们大神通、大的用，我们还不感谢它，反而把假的抓起来当做自己，它根本没有生过，所以也不会死，把这个假的臭皮囊当做自己，然后求一个长生不老，能够轮回，能够清楚，神经病！因为有个假我，才有生死轮回，我们认识到宇宙的大生命本身还有生死吗？地震起了，大暴风雨起了，起了就起了，哪有生死？这里“砰”的一声，缘来了，就地震，那边缘来了，就大地震，太平洋台风起了，台风有生死吗？缘起性空，有缘有条件就生，没缘就消失，它本身就是清净妙明田地，说它有吗，看不见，说它没有吗，它随着各种缘的条件在变化。这个要弄清楚，才见性，知道自己不是这个臭皮囊，把这个假的当做自己，每个人都一样，不管你迷还是悟，不管你兴趣密宗、律宗，都一样的，那是大作用的作用体在那里动。
The Zen patriarchs don't look at your knowledge or cultivation, but only discuss whether one has realized their true nature or not. What does it mean to realize one's true nature? Have you discovered who the real "I" is? It's not that by having a good heart, reading, cultivating or reciting sutras, one can reach that realm. We need to be clear that since beginningless time, the six senses have given us great abilities and functions, yet we don't appreciate them. Instead, we grasp onto the false and take it as ourselves. This false self has never been born, so it will never die. We take this illusory stinking bag of skin as ourselves, then seek eternal life, rebirth, and clarity – this is insanity! It's because of this false self that there is samsara (cycle of birth and death). Do we recognize that the great life of the universe itself also has birth and death? Earthquakes happen, great storms arise, and when they arise, they arise. Where is birth and death in that?
这里“砰”的一声，缘来了，就地震，那边缘来了，就大地震，太平洋台风起了，台风有生死吗？
Here, with a "bang," the conditions come together, and there's an earthquake; over there, when the conditions come together, there's a major earthquake. When typhoons arise in the Pacific Ocean, do they have life and death?
缘起性空，有缘有条件就生，没缘就消失，它本身就是清净妙明田地，说它有吗，看不见，说它没有吗，它随着各种缘的条件在变化。
Dependent origination is empty in nature. When conditions are present, it arises; when conditions are absent, it disappears. Its very essence is the pure and wondrous field of clarity. Can you say it exists? You can't see it. Can you say it doesn't exist? It changes according to various conditions.
这个要弄清楚，才见性，知道自己不是这个臭皮囊，把这个假的当做自己，每个人都一样，不管你迷还是悟，不管你兴趣密宗、律宗，都一样的，那是大作用的作用体在那里动。
To understand this clearly, one must realize their true nature, knowing that they are not this stinking skin bag, and not treating this false self as their true self. It's the same for everyone, whether you are deluded or enlightened, whether you are interested in Esoteric or Vinaya schools, it's all the same. That is the great function's functioning substance that moves there.
地藏禅师有一位弟子文益禅师，他学问好，提倡“三界唯心，万法唯识”的理论。有一天地藏禅师就问文益禅师：“文益，我问你啊，你说万法都是识，三界都是在唯心变的”，他指着亭中的一块大石头，“我问你，这块大石头在你的心内还是心外？”，文益禅师给师父一问，没回答，因为如果是在心外的话，那三界唯心就不成立了，如果说这块大石头不在我的心内，那三界唯心就变成谎言了。文益禅师就答：“在我心内。”地藏禅师再问：“你安放一块大石头在心里，会不会很累啊！会很累的！”
Ksitigarbha Zen Master had a disciple named Wenyi Zen Master, who was knowledgeable and advocated the theory that "the three realms are only mind, and all phenomena are only consciousness." One day, Ksitigarbha Zen Master asked Wenyi Zen Master, "Wenyi, you said that all phenomena are consciousness, and the three realms are transformed by the mind alone." He pointed to a large stone in the pavilion and asked, "Tell me, is this large stone inside or outside your mind?" Wenyi Zen Master couldn't answer because if it were outside the mind, the theory of the three realms being only mind would not stand. If he said that the large stone was not inside his mind, then the theory of the three realms being only mind would become a lie. Wenyi Zen Master replied, "It's in my mind." Ksitigarbha Zen Master then asked, "If you place a large stone in your heart, won't it be very tiring? It will be very tiring!"
这个问题让文益禅师想了一个半月，想来想去，一个半月之间，每天到师父那里讲这个答案，找那个答案，地藏禅师说：“佛法不是这个样子，在内不对，在心外也不对，它不在内也不在外，在我的心的中间，内外的中间，也不对！”
This problem made Wen Yi Zen Master think for a month and a half. During this time, he went to his master every day to discuss one answer and seek another. Dizang Zen Master said, "Buddhism is not like this; it's not correct within or outside the heart. It's neither inside nor outside, not in the middle of my heart, nor in between the inside and outside!"
搞了一个半月，什么答案都打掉，最后一次去，没有办法再想更好的答案，他想离开，地藏禅师就可怜他，就跟他讲：“文益啊！其实我跟你讲，一切都是现成！”这一下，文益禅师开悟了。
After a month and a half, all answers were refuted. On the last visit, unable to think of a better answer and wanting to leave, Dizang Zen Master took pity on him and said, "Wen Yi! Actually, let me tell you, everything is completely manifest!" At that moment, Wen Yi Zen Master became enlightened.
云在哪里？云在天；水在哪里？水在杯子里（洪老师前面有一杯水），一切现成啊！不要东想西想。
Where is the cloud? The cloud is in the sky. Where is the water? Water is in the cup (there is a cup of water in front of Teacher Hong). Everything is completely manifest! Don't overthink.
我们没有见性，根本不懂。一切都是现成的！
We haven't realized our true nature, and we don't understand. Everything is completely manifest!
有没有听到石头或竹子的声音？有没有看到桃花掉下来？一切都是现成，不是透过思想，不要把它当做思想去了解就开悟了！
Have you heard the sound of stones or bamboo? Have you seen peach blossoms fall? Everything is completely manifest, not through thoughts. Don't try to understand it as a thought, and you'll become enlightened!
我们根本不懂自己的本性，本地风光没有接触过，没有触到妙彻根源，不是学问，不是思想，不是情绪可以达到，但是我们要多留意，色见声求，取道未正，已经把修行的方向指出来，在这里用功是真用功。
We fundamentally do not understand our own nature, have never encountered the original scenery, have not touched the profound root source, and it cannot be reached by learning, thinking, or emotions. However, we should pay more attention, as form-seeking and sound-seeking, the path not yet correct, has already pointed out the direction of practice. Truly putting in effort here is genuine effort.
真正开悟的文益禅师上堂说法，有人问：“师父，佛法真正第一义谛（究竟的意思）是什么？佛要传给我们什么？佛法的最胜义是什么？”文益禅师说：“假如我给你说了，就是第二义了。”一开口讲的就是第二义了，不是指的那个东西，将东西把它用科学的理论去分析，就好像很厉害，这些都是话，是声音啊！跟那个作用本身不相干，说出来就是第二义，不是它了。譬如，山芭榴莲很好吃，无论我们讲得多好，又看VIDEO，它就不是榴莲本身，除非亲自去接触榴莲，否则都不是榴莲。第一义能讲吗？怎么讲都不是它，佛法也是一样的。
The truly enlightened Master Wenyi gave a lecture, someone asked, "Master, what is the ultimate meaning of the true first principle of the Buddha's teachings? What does the Buddha want to pass on to us? What is the supreme meaning of the Buddha's teachings?" Master Wenyi said, "If I were to tell you, it would be the second principle." As soon as it is spoken, it becomes the second principle, not pointing to the thing itself. Analyzing things with scientific theories seems impressive, but these are just words and sounds! They have nothing to do with the function itself. Once spoken, it is the second principle, not the thing itself. For example, mountain durians are delicious, but no matter how well we talk about them, or watch videos, it is not the durian itself. Unless we personally experience durian, it is not durian. Can the first principle be spoken? No matter how it is spoken, it is not it, the same is true for the Dharma.
僧璨禅师说：“至道无难，唯嫌拣择”，我们已经在道上了，当然至道无难，还要求什么道？
Master Sengcan said, "The Supreme Way is not difficult, if only you do not pick and choose." Since we are already on the path, the Supreme Way should not be difficult. What else are we seeking?
真正的至道、大道、佛性的那个显化，就是我们自己本身在那里显，我们还在外面求，至道无难嘛！切莫憎爱，六根本来没有憎爱，是那个假“我”在憎爱。动静不以心。
The true manifestation of the ultimate path, the great path, and Buddha-nature is our very own nature. Yet, we are still searching outside. The ultimate path is not difficult! Do not love or hate; the six senses inherently have no love or hate; it is the false "I" that loves and hates. Movement and stillness do not depend on the mind.
“三界唯心，万法唯识”，所有一切众生如生物、有情、无情，通通都是，我们听到一个心，整个本地风光，有时候语言或文字上用“心”表示，其实这个心不是指攀缘心。
"All three realms are only mind, and all phenomena are only consciousness." Everything, including living beings, sentient and insentient beings, is all included. We hear about a "mind," which sometimes is expressed in language or writing as "heart." In fact, this mind is not referring to the clinging mind.
但总以为所有的一切色声香味触法之外，没有别的，这个东西都是那个心变的，很多人误会变成那个样子，如何变？就在这里变化着某某东西，它不是变的，它本身就是它，但也不是它，不就是它，就是非即。
However, it is generally believed that apart from all forms, sounds, smells, tastes, and touch, there is nothing else; all things are transformations of this mind. Many people misunderstand and ask how it transforms, how things change here. It is not about changing; it is what it is, but it is also not what it is, and it is not just that, which is "neither this nor that."
但离开这个心或本地风光，也没有办法显现那个样子，所以非即非离，是用思想，对于它就是石头，石头就是心，也不是，但离开那个大心的佛心，不是攀缘心，离开佛心也不能存在。
But without this mind or the essence of our true nature, we cannot manifest that appearance. Therefore, it is neither identical nor separate. It is a thought, and for it, the stone is the mind, and the mind is the stone. Neither is it, but without the great mind of Buddha, it is not a clinging mind, and it cannot exist without the Buddha-mind.
我们在佛学上就用非即非离NOT EQUAL TO，NOT SEPERATED FROM，不就是它，但不能离开它而存在。
In Buddhism, we use the term "neither identical nor separate" (not equal to, not separated from) to describe that it is not just it, but it cannot exist without it.
这是道理，是理论，其实不是它，非即非离是把理论归纳为简要的非即非离，非是非非，不是是也不是非，这是佛法里头，最简单的把佛的证道境界，用理论讲的时候，常常引用非即非离。
This is the principle, the theory, but in reality, it is not it. The term "neither identical nor separate" is a concise summary of the theory, where neither is neither, nor is nor is not. In Buddhism, this is the simplest way to describe the state of realizing the Buddha's path, and when explaining it in theory, we often use the term "neither identical nor separate."
这石头就是它吗？不是不就是它，非即，但是离开它可能有石头吗？不可能有石头，非离。
Is this stone it? It is not, but it is neither identical nor separate. Without it, can there be a stone? No, there cannot be a stone, so it is not separate.
所以这个地方很难去显现这个样子，那个不是用理论去推想的，不是求佛他就告诉你，让你能够进入跟佛一样的境界，没有办法，佛都没有办法！
Therefore, it is difficult to manifest this appearance in this place. It is not something that can be deduced through theories. It is not about asking the Buddha to tell you so that you can enter the same state as the Buddha. There is no way, even the Buddha cannot do it!
所以这个地方叫做“妙“”，妙彻，彻在这里，妙彻根源，石头的根源、大地的根源、空间、虚空的根源，我们要去彻这个根源，原来的这个根源，就是我们讲的本来妙明风光。
Therefore, this place is called "wondrous," penetrating deeply, penetrating here, penetrating the source: the source of the stone, the source of the earth, the source of space and emptiness. We need to penetrate this source, and the original source is what we call the innate wondrous brightness.
执事原是迷 契理亦非悟
Grasping at matters is originally confusion; understanding the principle is not enlightenment.
我们用这个道理，它怎么显现石头？它本来有吗？那是越描越离开了。
Using this principle, how does it manifest the stone? Does it originally exist? The more we try to depict it, the further away we get.
所以地藏禅师教文益禅师：“一切现成”。我们不能多加思想去讨论它，若把这个当做研究的对象，说这个，说那个，已经在理上玩弄它了！
So, Dizang Zen Master taught Wenyi Zen Master, "Everything is already complete." We should not add more thoughts to discuss it. If we treat it as an object of study and talk about this and that, we are already playing with it in the realm of theory.
所以有“执事原是迷”，执著于这个事，我好喜欢白花，看到红花就讨厌，就拿掉，这是执事，执著名位，原来是迷。
Hence, "grasping at matters is originally confusion." Being attached to things, like preferring white flowers and disliking red ones, removing them – this is grasping at matters, being attached to fame and position, which is originally confusion.
听到佛法之后，一切都是空无自性、缘起，一切都是佛性显化出来的。
After hearing the Buddha's teachings, everything is empty, without self-nature, and dependent origination; everything is a manifestation of Buddha-nature.
那么石头是怎么转的？就是给你讲得很透彻，让你心服口服，“契理亦非悟”，很合乎道理，理论上没有办法反驳，你也同意，但是这是契理，契理也非悟，也不是悟，要注意这个。
So how does the stone transform? It is explained thoroughly to you, convincing your heart and mouth, "understanding the principle is not enlightenment." It is very reasonable, and there is no way to refute it theoretically. You agree, but this is understanding the principle, which is not enlightenment and not awakening. Pay attention to this.
执事原是迷，一般社会人士是执著在名位上，一天到晚在名利里头滚。
Being attached to affairs is originally confusion; ordinary people in society are attached to fame and position, constantly caught up in the pursuit of fame and gain.
却告诉人家我是修佛了，知道一切性空，理论上听了佛法就好像高尚一点，一天到晚讲三界是空、轮回，讲六道怎样怎样，那个理通通都对，没有一个理不对，契理亦非悟，这不是悟，千万不要走这个路子。
Yet they tell others that they practice Buddhism, know that everything is empty in nature, and it seems nobler to listen to the Buddha's teachings in theory, talking all day about the emptiness of the three realms, reincarnation, and the six realms, all the theories are correct, not a single one is wrong, but understanding the principles is not the same as enlightenment, it is not enlightenment, and one must not go down this path.
这个学识是要拿来用，希望有一天能见到自己的本性，能够帮忙我们这么用，我们却被它用去了，那我们去做学问家、佛学家好了！
This knowledge should be used with the hope that one day we can see our own true nature and help us use it in this way, but if we are used by it, we might as well become scholars and Buddhologists!
莫名其妙的“我”
The inexplicable "I"
打坐、念佛、观想、各种各样的修行等等，都一样，不是方法不对，若根本不清楚的话，我们把手段方法当做是一个目的。那些方法是让我们能很快地找到自己的本来，是帮忙我们爬山的爬山用具一样。爬山用具不是山顶，但是我们不可以听了山顶的说法后，就一概否定掉工具，那也是听错了话，但是用的时候，一定要知道我要爬到山顶。
Meditation, chanting, visualization, and various practices are all the same, it's not that the methods are wrong, but if we fundamentally do not understand, we treat the means as an end. These methods are meant to help us quickly find our true selves, just like climbing tools to help us climb a mountain. Climbing tools are not the mountain top, but we cannot simply deny the tools after hearing about the mountain top, that would be a misunderstanding. However, when using them, we must know that we want to reach the summit.
我们的本性，就是佛性，我们就是佛性所显现出来的，石头也是，但它是佛性吗？不是，但离开佛性有吗？不行！
Our inherent nature is Buddha-nature; we are the manifestations of Buddha-nature, as are stones. But are stones Buddha-nature themselves? No, but can they exist apart from Buddha-nature? No, they cannot!
你说亭中的石头跟你，好像石头在亭院里，我在这里看石头，这不是这个境界，是我们不知道真正的自己。
You say that the stones in the pavilion are like the stones in the courtyard, and I am here looking at the stones. This is not the correct state of mind; it is because we do not know our true selves.
所以认为石头在我的前面，在院子里头，而是那个石头跟我是不能分开的，为什么？因为没有假设“我”的存在，所以它怎么能分开？
Therefore, we think that the stones are in front of us, in the courtyard, but in fact, the stones and I cannot be separated. Why? Because without assuming the existence of "I," how can they be separated?
我认为有一个“我”的话，就讨论亭院里头的石头，是佛性化的，不是佛性化的，佛性化的怎么化？“我”都没有交待，“我”就把石头跟“我”分开在那里。
If I think there is an "I," then I will discuss the stones in the pavilion, whether they are transformed by Buddha-nature or not, and how they are transformed. "I" have not even been accounted for, "I" already separated stones from "I" over there.
我们看到的石头是跟我们一体的东西，整个法界的显现，但是我们没有见性以前，总是认为有一个“我”，所以看到院子里头的石头，就要把佛法大理论套上去说，这是佛性的显现，在那里转呀转的，这个佛性在那里转身变成石头，我们一直把石头当做身外的东西，当做观察的对象在那里，还不断用理论。
The stones we see are one with us, the manifestation of the entire Dharma realm. But before we have realized our true nature, we always think there is an "I." So when we see the stones in the courtyard, we want to apply the great theories of Buddhism to say that this is the manifestation of Buddha-nature, spinning around there, turning into stones. We always treat stones as external things, as objects of observation, and constantly use theories.
佛告诉我们，石头跟我们根本一体，为什么一体？
Buddha tells us that stones and us are fundamentally one, why are we one?
若没有假“我”的话，“我”认为这个“我”没有了，一体了，还有别的吗？
If there is no false "I", "I" think that this "I" is gone, and it becomes one, is there anything else?
我讲你是因为有“我”，没有“我”怎么能讲你呢？
I talk about you because there is an "I"; without "I", how can I talk about you?
不是我的，才叫你嘛！
It is not mine, so it is called you!
这个认为是我，才能讲这个不是我，所以叫你，怎么讲你呢？
This one is considered me, so I can say this is not me, so it's called you; how do I talk about you?
又不是你，也不是我，是他，第三者出现了，根本从哪里来？
It's not you, nor me, but them; the third party appears, where does it fundamentally come from?
先要有我，没有我，怎么讲你呢？
First, there must be me; without me, how can I talk about you?
你就是NOT ME，不是我，我才能讲你啊！
You are NOT ME, not me; only then can I talk about you!
所以我讲你的时候，一定要先有一个我，才能分别出不是我的叫你，有了你之后，第三个、第四个、第五个出来了，先要我认为有一个我，才能成立你。
So when I talk about you, there must be an "I" first, then I can distinguish what is not mine and call it you; after you, the third, fourth, and fifth appear; first, I must believe there is an "I" to establish you.
假如我没有承认我的话，我不能承认是你，假如有一个我相没有，没有我的话，我怎么设定是你。
If I don't admit my existence, I can't acknowledge you; if there is no "I" concept, without me, how can I define you?
我现在看你，不是有一个洪文亮在这里看到刘小姐，这是我们从无始劫以来，没有见性时，一直在这个境界讨论佛法、修佛法。
When I look at you now, it's not that there is a Hong Wenliang here seeing Miss Liu; this is us discussing and practicing Buddhism at this level since time immemorial without seeing our true nature.
你将假的我拼命在那里修，要修到什么时候？那个假我怎么修，都会退掉的。
You are desperately cultivating the false "I"; until when do you want to cultivate? No matter how the false "I" is cultivated, it will be eliminated.
我在看你，因为这是我，就是我怎么想，就是在看你，你是你，我是我，你在这里，我在台湾，有我才能讲这个话，我讲你，因为我承认我，我是什么？
I am looking at you because this is me, whatever I think, I am looking at you, you are you, I am me, you are here, I am in Taiwan, only with me can I speak this, I talk about you, because I admit me, what am I?
佛叫你好好看，有没有你承认的那个我，不要谈修行、讲理论，都不要，先看看正在修行的你，或者正在反对禅宗的那个你，你既然反对禅宗，反对佛教吗？
Buddha asks you to look carefully, is there the "I" that you admit? Don't talk about practice or discuss theories, don't do that. First, look at yourself who is practicing, or the one opposing Chan Buddhism. Since you oppose Chan, do you oppose Buddhism?
那个反对的家伙是什么东西？你想过没有？你只是在反对，那是乱讲的，谁在主张这个？“我”。“我”是什么？乱应，最要紧的就是这里。
What is the thing that opposes? Have you ever thought about it? You are just opposing, that's just talking nonsense, who is advocating this? "I". What is "I"? Messy responses, this is the most important point.
无论是你修这个，赞成或者反对，都是那个以为有一个假我的在做主张。在主张的这一个是什么东西？不是谁？什么东西？去找。
No matter whether you practice this, agree or disagree, it is always the one who thinks there is a false "I" advocating. What is the thing that advocates? Isn't it someone? What is it? Go find it.
看到一朵花的时候，花在外面吗？没有你能够知道花吗？没有你的话，花在不在跟我毫不相关，但没有花的话，我怎么讲看到花呢？
When you see a flower, is the flower outside? Can you know the flower without you? Without you, whether the flower exists or not is irrelevant to me, but without the flower, how can I say I see the flower?
是看的这个SEEING本身，能够把我跟花分开讲吗？看是看的一个作用而已，我看花是我自己在乱讲乱想的，佛法是叫你直接去好好体会这个。（不可以心外求法就是这个意思。）
It's the very act of seeing itself; can it separate me and the flower? Seeing is just an action, and me seeing the flower is just my own chaotic speech and thoughts. Buddhism asks you to directly experience this well (it means you cannot seek the Dharma outside your own mind).
日常生活处处这样，但是我们处处给自己迷掉，不是给别人迷掉，我们的功能FUNCTION太妙，所以抓不住！我看到了，没有我怎么能够看到呢？
In everyday life, it's like this everywhere, but we always confuse ourselves, not others. Our function is so subtle that we can't grasp it! I see it, but how can I see it without myself?
修证一如 果上妙修
Cultivation and realization are one and the same, wonderful cultivation at the level of fruition.
“能”跟“所”是一起动，不能分开，分开就毫无意义。本来没有“能所”，我们佛学里头的根本无明，其实那不是根本无明，是我们自然的糊里糊涂，每个人都在那里糊里糊涂，但是“那个能所”本来没有，双亡不是你去亡掉，是发觉这个能所本来没有，所以叫能所双亡。
The "subject" and "object" move together, they cannot be separated; separating them would be meaningless. Originally, there was no "subject-object." In our Buddhist studies, the fundamental ignorance is actually not fundamental ignorance, but our natural confusion. Everyone is confused there, but "that subject-object" originally did not exist. The double extinction does not mean you extinguish them, but realize that the subject-object originally did not exist, so it is called the double extinction of subject and object.
千万不要认为修行是我努力的结果变成这样，修行跟修行到的结果有一段距离。佛真正传给迦叶尊者的，只是讲修行一开始已经在果位上，修的人跟到的人一体，不是初地、二地、三地。华严经有没有十地菩萨，那是方便给我们这样开始。佛真正给迦叶的，证到这一点，修证一如。
Don't think that cultivation is the result of my efforts, there is a distance between cultivation and the result of cultivation. What the Buddha really transmitted to Kasyapa was that cultivation starts at the level of fruition; the one who cultivates and the one who attains are one, not the first ground, the second ground, or the third ground. Whether the Avatamsaka Sutra has the Ten Bodhisattva Grounds or not, it is an expedient way for us to start like this. What the Buddha really gave to Kasyapa was the realization of this point, that cultivation and realization are one and the same.
不是修了几年、几月、几万劫以后才修证到佛的果位。不是的！一开始修，我们已经是佛了，有一句话说，我们原来的自性本来就是佛，所以我们的本性染污不得，在地狱里头的地狱众生，畜生道里的畜生，看起来是恶鬼道、畜生道、地狱道的众生，但是本性染污不得，都一样是法性、佛性，不要以为那个佛性不会跑到地狱做众生，地狱里头的众生都是佛性所成的。所以叫自性染污不得，入地狱众生也是佛性，佛性没办法改掉，但是随缘的恶习做多了，佛性就如你的恶业显现出来，它的本性不变，妙到极点。显现那个恶鬼的样子，它的本性没有改，还是佛性，佛性就是妙到极点。因为佛性没有固定的相，所以造旧恶业，它就显现六道存在的那种样子，但它都是佛性的显现，所以本性染污不得。
It is not that after practicing for several years, months, or countless eons, we will attain the fruit position of the Buddha. No! From the beginning of practice, we are already Buddhas. There is a saying that our original nature is originally the Buddha, so our nature cannot be defiled. In the hell realms, the beings in the animal realm, they may appear as beings in the realms of evil spirits, animals, or hells, but their nature cannot be defiled. They are all the same Dharma nature and Buddha nature. Don't think that the Buddha nature will not go to hell to become sentient beings. The beings in hell are all formed by the Buddha nature. Therefore, it is called "self-nature cannot be defiled." Even the beings in hell have Buddha nature, and Buddha nature cannot be changed. But when one follows evil habits, the Buddha nature manifests as your evil karma, and its nature remains unchanged, extremely wonderful. It manifests the appearance of an evil spirit, but its nature does not change; it is still the Buddha nature, which is extremely wonderful. Because the Buddha nature has no fixed form, when it creates old evil karma, it manifests the appearance of the six realms of existence, but it is all the manifestation of the Buddha nature, so the nature cannot be defiled.
我们已经在果位上，就不用修了吗？
Are we already at the fruition stage, so we don't need to practice anymore?
日本的道元禅师就是为了解决这个困难，才远赴中国找如净禅师，请教禅师：“既然我们的本性是佛性、法性所现，那为什么我还要修行，打坐、念佛做什么？”
Japanese Zen Master Dogen traveled far to China to find Zen Master Ru Jing to solve this difficulty, asking him, "Since our true nature is the manifestation of Buddha nature and Dharma nature, why do I still need to practice, meditate, and recite the Buddha's name?"
如净禅师说：“本性染污不得！都是法性，但是修行即不无。修行是有呀！”
Zen Master Ru Jing replied, "True nature cannot be tainted! Everything is Dharma nature, but practicing is not absent. There is indeed practice!"
不能说没有修行，还是要修行。本来就是这样，睡觉、吃饭、穿衣，随缘任运，这里讲的随缘是随法性而不是随假我，是随大声就大声，小声就小声，狗是狗、猫是猫，是随缘现。
You cannot say there is no practice; you still need to practice. It is originally like this: sleeping, eating, and dressing are all following conditions and going with the flow. Here, following conditions means following Dharma nature, not the false self. It means following the loudness when it is loud and the quietness when it is quiet, dogs are dogs, and cats are cats, appearing according to conditions.
而不是将这个东西套上去，随我怎么答就怎么答，怎么偷就怎么偷，那是假我在随缘。
It is not about imposing something on top of this and following how I answer or how I steal; that is the false self following conditions.
知道我们本来是法性显现的，为什么不能没修行？
Knowing that our true nature is the manifestation of Dharma nature, why can't we be without practice?
比喻把那个认错的我，我有很多罪业、烦恼障、思惑、见惑都有，我要做好事、念咒，慢慢地把我的罪业消掉，慢慢走成佛之道。
For example, recognizing the mistaken self, I have many karmic offenses, afflictions, doubts, and delusions. I need to do good deeds and recite mantras to gradually eliminate my karmic offenses and slowly walk the path to Buddhahood.
我们时常抱着假的自己当做自己，所以每天用很干净的布在抹，每天在影子上用功、擦亮、给它穿衣服。
We often embrace a false self as our true self, so we clean it every day with a very clean cloth, diligently wiping and polishing the shadow, and dressing it up.
达摩祖师说：“不对！这样不行，佛只是讲这个影子不是你，你要发现这个东西本来清净。”
Bodhidharma said, "No! This is not right. The Buddha only says that the shadow is not you; you need to discover that this thing is originally pure."
但是要发现这个不容易，一定要用很多方法才能有一天开悟，那是修行的结果。
But it is not easy to discover this; one must use many methods to one day attain enlightenment, and that is the result of practice.
这个真的我，不是慢慢念咒、打坐修成的。真的我不敢承认，不肯定自己，没有比这个更可悲的事。
The true self is not achieved by slowly reciting mantras and sitting in meditation. The true self dares not acknowledge itself, cannot affirm itself, and there is nothing more pitiful than this.
你发觉不对，就一定要修行，比把影子擦亮、穿衣服还要难。不要以为本来是这个，就不要修行。大错特错。
If you realize something is wrong, you must practice, which is even more difficult than wiping and dressing up the shadow. Do not think that because it is originally like this, you do not need to practice. That would be a huge mistake.
因为假的东西“我”在静坐、念咒、观想的时候，心情平静，好的缘会加进来，影子会变，缘生缘灭，影子也一样。
Because when the false "I" sits in meditation, recites mantras, and contemplates, the mind is calm, and good conditions will come in, the shadow will change, conditions arise and cease, and the shadow is the same.
所以加上做好事，不生气，不贪心，身心条件会慢慢改善，一步一步走。
So, by doing good deeds, not getting angry, and not being greedy, the physical and mental conditions will gradually improve, step by step.
但禅宗祖师不是这样小见狐疑，转急转迟，小见是指气量见解那么小，影子的见解也一定小，用影子带出来，真正的我是宇宙大的大生命，真正的我能够知道是我吗？
However, the Zen patriarchs do not have such a narrow and suspicious view, turning quickly and slowly. The narrow view refers to having such a small capacity for understanding that even the shadow's view must be small. Using the shadow to bring out the true self, which is a vast life as large as the universe, can the true self truly know that it is me?
真正的我不能起认知作用，把自己看做是我，我怎么能看我？只好用妙彻根源，就是在讲这个。
The true self cannot play a cognitive role, seeing itself as "me." How can I see myself? It is necessary to use the subtle and penetrating root source, which is what this is talking about.
不能用二元的认识作用，大宇宙的我，用认识作用，我就是大宇宙，那大宇宙是你所观察的对象，你站在大宇宙的外面去了。
We cannot use a dualistic cognitive function; when I use cognition in the vast universe, I am the universe itself. The vast universe becomes the object of your observation, and you stand outside of the vast universe.
本体不能看本体，本体不能认识本体，要认识这一点，才去打坐，因为缘加进去了，定的境界也就变了。
The essence cannot see itself, the essence cannot know itself. To understand this point is to practice meditation, and when conditions are added, the realm of concentration changes.
我们的思想一动，都是在能所二元境界，所以文益禅师开悟之后说法：“你跟我讲的那个第一义，万法归一，一是什么？一归何处？你能够认识的那个是属于一还是不属于一？你要认识一必须跳出一的外面，才能认识一嘛！可是那是一吗？已经二了嘛！”
As soon as our thoughts move, they are in the subject-object dualistic realm. Therefore, after Zen Master Wen Yi's enlightenment, he said, "What you are talking about is the first principle, where all phenomena return to one. What is one? Where does one return to? Is what you can know a part of one, or not a part of one? To know one, you must jump out of one's exterior, right? But is that one? It's already two!"
所以不可以用语言、文字、思想、理论去解释这个，“一”要认识自己是“一”，要妙彻。
Thus, we cannot use language, writing, thoughts, or theories to explain this. "One" needs to recognize that it is "one" and needs subtle penetration.
妙彻妙，转身一路难！证到空性，你是空性本身，法性本身。
Subtly penetrating and subtle, turning around is difficult all the way! When you realize emptiness, you are emptiness itself, and Dharma nature itself.
法性本身怎么能够认识自己就是法性呢？不能用认识的，所以转身难啊！空劫转身难。
How can the Dharma nature itself recognize that it is the Dharma nature? It cannot be recognized, so turning around is difficult! It is difficult to turn around even in the emptiness eon.
一位投子禅师交待学生：“你要给我办到，不许夜行，投明须到！”不许晚上夜行，明天一早要到。
A Touzi Zen Master instructed his students, "You must get it done for me, no night travel allowed, you must arrive by tomorrow morning!" No night travel is allowed, and you must arrive early the next day.
这就是在讲修证一如，修行一开始就在果地了。六根本来解脱自在。
This is about cultivating and realizing unity; from the very beginning of practice, you are already in the fruit land. The six sense organs are originally liberated and at ease.
(全文完)
(End of the full text)
日期：2000年12月31日
Date: December 31, 2000
地点：新加坡，恩坡佛教慈善协会大殿
Location: Singapore, Main Hall of Enpo Buddhist Charity Association
Posts
