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

 



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Hello, I have a lengthy Chinese text that I need translated into English. I'd like the translation to be done paragraph by paragraph, with each original Chinese paragraph followed by its English translation. Here's the text:


https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-BJ013/bj013133067.pdf 


[long text snipped]




Please start by translating the first one or two paragraphs, and then continue with the rest in subsequent messages. Thank you!

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Sure, I'll start by translating the first paragraph of the provided text. Please note that translations may not capture the full nuance of the original text, but I'll aim for accuracy and clarity.


The original Chinese text of the first paragraph is:


只管打坐

/洪文亮醫師*主講

/劉英孝整理

夜來明月上高峰,原來只是這個賊

現在很多人在佛學知識裡打轉,這與解脫無關。佛真正要指出來的是,眾生的毛病在於

有一個「我在聽法」、「我在活著」、「我在修行」的的這個「念」去不掉,這是煩惱的根源。

一般人都以為如果沒有這個「念」,就什麼都沒有了,恐落空無撈摸處。有一位禪師證道了以

後,他說: 「夜來明月上高峰,原來只是這個賊。」這個「賊」就是煩惱的根本。貪、瞋、昏

沈、掉悔、疑五蓋好像五個手指一樣,遮住眼睛,讓你的本地風光不能顯現。很多人拼命修

行,用盡各種辦法,念佛、念咒、誦經、持齋、持戒,希望將五蓋一個個除掉,修的很清淨。

但是五蓋一點都不實在,猶如虛空一樣,你還要去掉它做什麼?而且,即使將五蓋修的乾乾

淨淨,還有一個根本無明在那裡!根本無明脫落了,五蓋就像沒有根的樹葉,無法長青,自

然枯萎。你想要將五蓋、煩惱修掉的「念」,就是根本無明。根本無明是沒有原因的。


And its English translation is:


Just Sit in Meditation

/ Lecture by Dr. Hong Wenliang

/ Arranged by Liu Yingxiao

"Last night, the bright moon rose over the peak, but it was just this thief."

Currently, many people are caught up in the knowledge of Buddhism, which is unrelated to liberation. What the Buddha truly intended to point out is that the flaw in sentient beings lies in the persistent thought of "I am listening to the teachings," "I am alive," "I am practicing." This thought is the root of affliction.

Ordinarily, people believe that without this thought, there would be nothing left, fearing a void with nothing to grasp. A Zen master who had attained enlightenment said, "Last night, the bright moon rose over the peak, but it was just this thief." This "thief" is the fundamental root of affliction. Greed, anger, delusion, regret, and doubt - the five hindrances - are like five fingers covering the eyes, preventing the true beauty of your nature from being revealed. Many people strive in their practice, using all kinds of methods - reciting the Buddha's name, mantras, scriptures, observing fasts, keeping precepts - hoping to remove the five hindrances one by one to purify their practice.

However, these five hindrances are not substantial, akin to the void. Why then strive to remove them? Moreover, even if you could completely purify the five hindrances, there still lies the fundamental ignorance. Once this fundamental ignorance is shed, the five hindrances, like leaves without roots, cannot thrive and naturally wither away. The thought of wanting to eliminate the five hindrances and afflictions is itself fundamental ignorance. Fundamental ignorance is without cause.


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Certainly, I'll continue with the translation of the next paragraph.


The original Chinese text of the second paragraph is:


聖人種種分別,皆不離法身

我們的心量本來是很廣大的,應用無窮。六根應眼見色,應耳聞聲 ,應鼻嗅香,應舌知

味,應身知觸,應意知法,一切施為運動,皆是法身。六根本來毫無罣礙,無愛無憎,平等

平等地隨緣生滅,自然解脫。我們之所以感覺有對象、有東西存在,是因為有「我」在。證

道的禪師講「眼前無一物」,他也看到東西,但是他沒有「我看到」這種妄想。「我」是妄想

出來的,如果這個妄想脫落了,我們會非常清楚「眼前無一物」是什麼境界。有「我」的妄

念,才會看到獨立存在的對象,那就是「眼前有一物」 。證入無我,一切都是法身。看到你、

看到花、聽到聲音,都是法身,遇緣則顯,即生即滅,變化無礙,所以是空。我們把五蘊的

身心看得很實在,用這個態度學佛,想要用「我」去轉色身、證法身,「因地不真,果招迂曲」,

一開始就走錯路了。


And its English translation is:


The Distinctions of the Sages, All Inseparable from the Dharma Body

Our mental capacity is inherently vast and infinitely adaptable. The six senses - seeing with eyes, hearing with ears, smelling with nose, tasting with tongue, feeling with body, and thinking with mind - all activities and movements, are manifestations of the Dharma body. The six senses are naturally unobstructed, without attachment or aversion, equally arising and ceasing with conditions, thus naturally liberated. We perceive objects and existence because of the notion of "I." An enlightened Zen master said, "There is nothing before my eyes." He sees things, but he doesn't have the delusion of "I see them." This "I" is a delusion. Without this delusion, we would clearly understand what "There is nothing before my eyes" means. It is only with the delusion of "I" that we perceive independent objects, which is "There is something before my eyes." Realizing no-self, everything becomes the Dharma body. Seeing you, seeing flowers, hearing sounds, all are the Dharma body, appearing and disappearing with conditions, ever-changing without hindrance, thus empty. We regard the body and mind of the five aggregates as very real. Approaching Buddhism with this mindset, trying to transform the physical body and attain the Dharma body through the "I," leads to a misguided start, "The base being untrue, the result invites convolution."


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Sure, I'll continue with the translation of the next paragraph.


The original Chinese text of the third paragraph is:


行佛威儀

身心不是我們想像的那麼渺小,實際上無邊無際,是無限可能的存在。我們認錯皮肉身

軀是我,拚命想將這個身軀弄得像佛一樣莊嚴,日本道元禪師有一篇著作<<行佛威儀>>就是

指出這個錯誤。現在舉一段來說明:

諸佛必定行足威儀,此行佛也。行佛非是報身佛,非是化身佛,非是自性身佛,非是

他性身佛,非是始覺,非是本覺,既非性覺,又非無覺。如是等佛,不得與行佛齊肩。

因之,諸佛之行佛道,不待覺。唯有行佛能於佛向上之道通達行履。自性佛等,夢也

未見在也。

現在大家看到「威儀」,就動了念頭,認為威儀應該是如何。例如說辣妹就不夠莊嚴,累

的東倒西歪、打瞌睡、腿酸、叫痛,就不是佛的威儀。這種好壞的判斷,都是人類的分別。


And its English translation is:


The Dignity of Buddha's Practice

Our body and mind are not as insignificant as we imagine; they are boundless and represent infinite potential. We mistakenly identify the flesh and bones as the self, striving to make this body as dignified as that of a Buddha. Japanese Zen Master Dogen wrote a piece, "The Dignity of Buddha's Practice," pointing out this mistake. To illustrate, here is an excerpt:

"All Buddhas certainly exhibit the dignity of practice. This is the practice of Buddha. This practice is not the Nirmanakaya (transformation body), not the Sambhogakaya (enjoyment body), not the Svabhavikakaya (nature body), not the body of others, not the initial awakening, not the fundamental awakening, neither having the nature of awakening nor being without awakening. Such Buddhas cannot equate to the practicing Buddha.

Therefore, the practicing path of all Buddhas does not depend on awakening. Only the practicing Buddha can truly walk the path towards the Buddha. Not even in dreams have the self-natured Buddhas seen such."

Now, when people see "dignity," they conceive an idea of what it should be. For example, they think a woman dressed provocatively lacks solemnity, or that tiredness, slouching, dozing off, leg pain, or complaining is not befitting the dignity of Buddha. Such judgments of good and bad are human discriminations.


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Continuing with the translation:


The original Chinese text of the fourth paragraph is:


日本有一個杉本禪師是因放屁而開悟的,難道這不是行佛威儀嗎?一切動靜,都是法身的顯

現,不增不減,都是行佛威儀。蟑螂爬、小鳥飛、魚兒游都是行佛威儀。地獄的眾生不是跳

出地獄才得救,而是不改地獄的境界,當處解脫。一切都是佛。道元禪師講:報身佛、化身

佛、自性身佛、他性身佛、始覺、本覺、性覺、無覺,都離不開人類的見解,佛學名相記了

一大堆,都是人類的分別。有一個「我」要去成佛、待覺,都是根本無明。對於行佛、諸法

實相,夢也未見在。


And its English translation is:


There was a Zen master in Japan, Sugimoto, who attained enlightenment through passing gas. Is this not also the dignity of Buddha's practice? All movements and stillness are manifestations of the Dharma body, neither increasing nor decreasing, all embodying the dignity of Buddha's practice. Cockroaches crawling, birds flying, fish swimming - all these are the dignity of Buddha's practice. Beings in hell are not saved by escaping hell, but by finding liberation within that very realm. Everything is Buddha. Zen Master Dogen said: The transformation body Buddha, the enjoyment body Buddha, the nature body Buddha, the body of others, initial awakening, fundamental awakening, nature awakening, no awakening – all cannot escape human interpretations. Buddhist terminologies are filled with such distinctions, all human discriminations. The notion of an "I" striving to become a Buddha or awaiting awakening is rooted in fundamental ignorance. Regarding the dignity of Buddha's practice and the true nature of all phenomena, it's like they have never even appeared in dreams.


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Continuing with the translation:


The original Chinese text of the fifth paragraph is:


身心脫落,只管打坐

行佛威儀,就是只管打坐。什麼是只管打坐?讓我們先看一段道元禪師開悟的故事:

師因入堂,懲衲子坐睡云:「夫參禪者身心脫落,只管打睡作麼?」予聞此語豁然大悟。

徑上方丈燒香禮拜。師云:「禮拜事作麼生?」予云: 「身心脫落來。」師云: 「身心脫

落,脫落身心!」予云:「這個是暫時伎倆,和尚莫亂印 」。師云:「我不亂印 」。予

云:「如何是不亂印底事?」師云:「脫落脫落。」予乃休。

道元禪師很小就出家,研究了很多經、律、論,他的結論只有一個: 「本來本法性,天然

自性身。」既然一切都是本覺,我們為什麼要修行?這個問題困擾了道元禪師,他到中國找

到了如淨禪師,解決了這個問題。有一天道元在打坐,他隔壁的道友因為打瞌睡被如淨禪師

一罵,道元在旁邊聽了,豁然大悟。隨後他就到方丈室跟如淨禪師報告:「身心脫落了!」如

淨禪師不愧是明眼的禪師,看出道元還有身心脫落這麼一回事的微細執著,立刻跟道元說:「什

麼身心脫落,本來脫落的身心啊!」道元至此乃脫去最後的法執。而道元對大用的地方還不

太明白,如淨禪師再跟他說:「脫落也脫落。」道元乃休。這就是只管打坐。


And its English translation is:


Dropping Body and Mind, Just Sit in Meditation

The dignity of Buddha's practice is simply to sit in meditation. What does it mean to just sit? Let's look at a story of Zen Master Dogen's enlightenment:

Entering the hall, the master rebuked a monk for sleeping while sitting in meditation, saying, "If a practitioner of Zen has drop body and mind, why just sleep?" Hearing this, Dogen had a sudden enlightenment.

He went to the abbot's room to burn incense and pay respects. The master asked, "What is this respect?" Dogen replied, "It comes from having drop body and mind." The master said, "Body mind dropped off, dropped off body and mind!" Dogen responded, "This is a temporary trick, Master, don't be misled." The master said, "I am not misled." Dogen asked, "What then is not being misled?" The master replied, "Drop also the dropping." Dogen then rested.

Master Dogen, who became a monk at a young age, studied many sutras, vinayas, and treatises. His conclusion was singular: "Originally, the nature of the Dharma, the inherent nature of the body." Since everything is inherently enlightened, why do we need to practice? This question troubled Dogen until he met Master Rujing in China, who resolved this doubt. One day, while Dogen was meditating, he heard his neighbor being scolded by Rujing for dozing off, which led to Dogen's sudden enlightenment. He then reported to Rujing, "I have dropped body and mind!" Recognizing that Dogen still harbored a subtle attachment to the concept of dropping body and mind, Rujing said, "What dropping of body and mind? The body and mind are originally dropped!" With this, Dogen let go of his final attachment to the Dharma. Rujing further clarified, "Even the dropping should be dropped." Dogen then rested. This is the essence of just sitting in meditation.


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Continuing with the translation:


The original Chinese text of the sixth paragraph is:


只管打坐不是坐在那裡想用不淨觀、慈悲觀、緣起觀把貪、瞋、癡對治掉,想要成佛。

那只是佛的方便,不要緊抓著不放,以為那個就是佛法。如果執著「只管打坐」 ,起了「不要」

念佛、誦經、持齋、持戒的念頭,已經「管」了那麼多,那是「只管」嗎?所以只管打坐就

是:只管也沒有只管,打坐也沒有打坐。看就只是看,聽就只是聽,聞就只是聞,嚐就只是

嚐,觸就只是觸,知就只是知。如果假我的妄想沒有脫落,聽了這個法而為所欲為,那麼這

個法豈不是成了毒藥?


And its English translation is:


Just sitting in meditation does not mean sitting there and thinking about using impurity contemplation, compassion contemplation, or dependent origination contemplation to counteract greed, anger, and ignorance, aspiring to become a Buddha. That is merely a skillful means of the Buddha, not something to be clung to as the essence of the Dharma. If one becomes attached to the idea of "just sitting" and develops thoughts of "not reciting the Buddha's name, not chanting scriptures, not observing fasts, not keeping precepts," one is already "managing" so much, is that truly "just sitting"? Thus, just sitting in meditation means: there is no 'just managing', and there is no 'just sitting'. Seeing is just seeing, hearing is just hearing, smelling is just smelling, tasting is just tasting, touching is just touching, knowing is just knowing. If the false illusion of self does not fall away, and one listens to this Dharma and acts according to one's desires, then wouldn't this Dharma become a poison?


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Continuing with the translation:


The original Chinese text of the seventh paragraph is:


萬法來證明無我

道元禪師曾說:學佛只是學自己,學自己是忘自己。學自己就是不向外求,自己寶貴的

身心就是道場。忘自己又千萬不可用「自己」忘自己。那麼,怎麼修行呢?不要起心動念去

修什麼殊勝的法,或者以我去求證萬法。眼見、耳聞、鼻嗅、舌嚐、身觸、意知,這些就是

萬法。萬法不斷的變化,毫無痕跡,有若無,身心一點都不罣礙,哪裡需要「我」來指揮、

判斷才能見聞覺知呢?以萬法來將「我」殺掉,將這個「賊」殺掉,這是大安樂法門啊!


And its English translation is:


All Phenomena Demonstrate No-Self

Zen Master Dogen once said: Studying Buddhism is just studying oneself, and studying oneself is forgetting oneself. Studying oneself means not seeking externally; our own precious body and mind are the practice ground. In forgetting oneself, one must not use the 'self' to forget the self. So, how should one practice? Do not initiate thoughts to practice some special method or seek validation of all phenomena through the self. Seeing, hearing, smelling, tasting, touching, and knowing – these are all phenomena. Phenomena are constantly changing, leaving no trace, as if they are there yet not there, and the body and mind are not hindered in the slightest. Where is the need for an 'I' to direct and judge to see, hear, feel, and know? Using all phenomena to kill the 'I', to kill this 'thief', is indeed the great path of peace and happiness.


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Continuing with the translation:


The original Chinese text of the eighth paragraph is:


曹溪一滴

懷讓問法於慧能,慧能問他:「什麼處來?」懷讓回答: 「嵩山來。」慧能又問: 「是什麼

物,恁麼來?」懷讓回答不出來。經過了八年,懷讓證道了,才向慧能回答: 「說似一物即不

中。」道元提到這件事,他說:


釋尊道:一切即眾生,悉有即佛性。其宗旨為何?此即是「什麼物,恁麼來」的言教。

釋迦牟尼佛傳給迦葉,迦葉傳下來一直到慧能,直到如淨、道元,以及今天日本曹洞宗

的原田雪溪禪師,傳的就是這個。唯一要講的就是如何離開人的見解。這個最根本的、有我

存在的「念」,很不容易發現。一般人都是依這個「念」而活,依這個「念」而修行。有情眾

生一直不願意、不敢放下這個妄我的念,以為放下就什麼都沒有了。禪師講:「夜來明月上高

峰」,以「只管打坐」的方法,放任六根,進入無能知、所知的忘我境界,有一天遇到一個緣,

忽然間舊有的習氣妄念上來了,一照!啊!「原來只是這個賊」。


And its English translation is:


A Drop from Caoxi

Huairang asked Huineng about the Dharma. Huineng asked, "Where have you come from?" Huairang answered, "From Mount Song." Huineng then asked, "What is it that thus comes?" Huairang couldn't answer. After eight years, Huairang attained enlightenment and then replied to Huineng, "To speak of it as something is not to the point." Dogen mentioned this incident, saying:


The Buddha said: All beings are Buddha-nature. What is the essence of this teaching? It is the question, "What is it that thus comes?" This teaching, passed from Shakyamuni Buddha to Mahakasyapa, and then down to Huineng, Rujing, Dogen, and to Master Harada Sekkei of the Soto Zen school in Japan today, is about this. The only thing to be addressed is how to depart from human views. This most fundamental thought of 'I exist' is not easy to discern. Ordinary people live and practice according to this thought. Sentient beings are reluctant and afraid to let go of this delusional thought, fearing that without it, nothing remains. The Zen master said, "Last night the bright moon rose over the peak." Through the practice of 'just sitting,' letting the six senses be, entering the self-forgetful state of neither knowing nor being known, one day, when a certain condition arises, suddenly the old habits and delusions surface, and one sees! Ah! "It was just this thief."


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Continuing with the translation:


The original Chinese text of the ninth paragraph is:


洪文亮醫師

學歷:國立台灣大學醫學系畢業

經歷:高雄市立大同醫院外科主治醫師

高雄地方法院檢察署法醫

高雄洪外科院長


And its English translation is:


Dr. Hong Wenliang

Education: Graduated from the College of Medicine, National Taiwan University

Experience: Chief Surgeon at Kaohsiung City Datong Hospital

Forensic Doctor at the Kaohsiung District Prosecutors Office

Director of Kaohsiung Hong Surgical Hospital


This concludes the translation of the text you provided. If you have any more texts to translate or any other requests, feel free to ask!

 

Keeping in mind my translation suggestions above, pls do a translation for the following: [Chinese original text moved to bottom]
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Here's the translation of the text you provided, incorporating your suggestions:
 
Shikantaza - A Talk by Teacher Hong Wenliang
 
(Reposted from Zhengfayan Zang Forum: http://www.hongzen.com)
Teacher sitting down, a monk asked: "What are you contemplating so deeply?"
The teacher replied, "I'm contemplating that which is beyond contemplation."
The monk asked, "How can you contemplate the un-contemplatable?"
The teacher said, "It's non-thinking."
From the Record of the Five Lantern Meeting - Master Yao Shan Wei Yan
Someone asked Master Yao Shan Wei Yan how to practice zazen (just sitting).
Yao Shan said to contemplate the un-contemplatable.

Thinking about the unthinkable?! The questioner was baffled. How do you think about the unthinkable?
Once you think, you've already activated thought. Using thought to contemplate the unthinkable, how is that possible?

Master Yao Shan answered in three words: non-thinking.

Zazen is about being in this state of non-thinking. Achieving this is true zazen.

What then is the state of non-thinking?

non-thinking is a state of true and uncontrived reality, not a fabricated, imaginary, or conceptual state. It is the mind of no-thought, the state before the arising of discriminatory consciousness. What is the state before the arising of discriminatory consciousness? We have all forgotten it from our infancy, before thoughts began to differentiate; we do not know when this consciousness started to function, beginning to know this and that. We have forgotten all this. If we can return to this state, we can see our true face. Don’t think this state can be reached through inference; what is the state before thought stirs? Pursuing it with thought is a mistake again.

So, what to do? You can consult your ears and eyes, learn from them. I ask you all, when the ears hear a sound, do they discriminate whether it's good or bad before hearing? No! The eyes see whatever they encounter; do they choose what they like or dislike, what to see and what not to see? No! Therefore, the state before the six senses' discriminatory consciousness moves is the state of non-thinking. non-thinking doesn't mean nothingness. How do you know there’s nothingness? When you know there's nothing, isn't that your consciousness moving?

Buddha said in the Agama Sutras (Soh: Referring to Bahiya Sutta): "In the seen is just the seen, in the heard is just the heard." Our six senses are naturally free and unobstructed. So, in sitting meditation, just sit like that, letting the six senses function naturally and freely. Don't interfere with them, not even non-interfering interference. In essence, there isn’t an "I" watching or listening there. Thus, zazen is about allowing all phenomena to prove there's no you, not about you proving there's no you. The key is here; don't get it wrong. When you try to prove there's no you, an "I" is already there proving it. Is that forgetting the self? No!

So, how do all phenomena prove there's no you? What exactly are these phenomena?

The seen forms, heard sounds, smelled scents, tasted flavors, felt sensations of cold and heat, the arising and passing thoughts. All these phenomena are constantly telling you, there's no me! There's no me!
For example, your feet might go numb when sitting for a long time. Of course, they do, because you don't usually meditate, it's natural. If you think, 'I am practicing now, I must sit well, not let it numb, I must endure,' then you're already playing the game of "I." You don't usually practice zazen, so it's natural to feel numb when you sit; it's the law of dependent origination. Practice is about forgetting this 'self' – the false self. Don't indulge in this "I" in your practice.

I keep reiterating this key point, hoping you don't use me to forget me. Many think they must have no thoughts during zazen, so when many thoughts arise, they feel it's wrong and want to remove them. Is this correct? You think, 'I am diligent, why so many thoughts today, no! No!' If you sit and think like this, you are fooling around, showing off yourself. Reflect carefully: do you know when a thought will arise? When it leaves, does it ask your permission to go? Thoughts don't belong to you; they arise due to conditions. You don't know when a thought will come or go. When a thought arises, then you realize, "Ah, a thought," that's your discriminative consciousness knowing afterward. If you still think there's a 'you' knowing, that's your delusion. This is fundamental ignorance; practice aims to resolve this root issue.

When thoughts come and go during zazen, don't think there's an unchanging 'you' knowing their coming and going, thinking this is right. Thinking there's an unchanging 'you' against the changing thoughts, as if there are two separate thoughts, is incorrect. In fact, the arising thought itself is the function of your Dharma Body. Many don't understand this, mistakenly thinking there's an "I" knowing thoughts coming and going. If you know brightness, you know darkness; if the unchanging knows the changing, then it's real - No! That's wrong! That's an externalist view. You have an unchanging concept in your mind, treasuring it as the truth. Isn't that your imagination? If there's no you, what do you need the unchanging for?

Our six functions of eye, ear, nose, tongue, body, and mind operate freely and unobstructedly within the true and selfless reality. We misunderstand, taking the ability to discriminate and contemplate as 'me.' In fact, it's just the function of the Dharma Body. Discriminative thought is so sharp that when it operates, we automatically take the ability to discriminate as 'me.' Actually, the mind is like the eye or ear; whatever condition it encounters, it exists, all are true reality. When you encounter a stone, it's a stone; a bun, it's a bun. You don't name 'stone' or 'bun' before recognizing them. Language differentiation is the discriminative consciousness activity after the fact. Before that, the stone, the bun, the object exists, clearly distinguished before discriminative consciousness moves. Non-discriminative discrimination means this. If you don't add 'I,' our minds are inherently clear and distinct.

When our eyes encounter a form, the form and perception are one function. Similarly, the arising of a thought and the selfless knowing are one function. So, the coming thought is the function of your mind root, actually your true reality. It's good if practice can understand this. Understanding this, oh, you've progressed; during zazen, you won't fear thoughts coming and going because thoughts themselves are your true reality. Do you think there's another thought to let you know? Impossible! Because at every moment, ability and object, root and dust, mind and environment, thought and you, are inseparably one, always functioning, arising, and ceasing together, inherently one. We forcefully split one thing into two for explanation, which is after-the-fact cleverness, post-event consciousness differentiation.

Snap! (Sound of slapping the table). Delusion is due to it, thinking, "Ah, I heard him slap the table"; enlightenment is also due to this, "Oh, oh, oh, it's not you knocking there, and I'm listening here; sound and the ability to hear are one thing." Snap! (Sound of slapping). Enlightenment and delusion are the same. The same sound, one deluded, one enlightened. It's not that upon enlightenment, you hear the sound differently, or as some think, enlightenment means entering samadhi and hearing nothing; then you might as well be a stone. That's not enlightenment. It's not seeing a bun as a diamond, a thatched hut as a palace, a restroom as a restaurant. That's insanity!
 
Let me tell you, where's the delusion? If you take a relative form as truly existing there, and here, truly an 'I' seeing that form, that's delusion. Enlightenment is the absence of the false self's misrecognition. There isn't a truly existing relative form over there; it's formless, manifesting that way. Manifesting from nothingness to somethingness. And here, it's the existence born of conditions, not a true existence called 'me.' The ability to see and the seen form are both selfless, interacting in dependent origination and cessation. This is the so-called dependent origination, inherently selfless. Understand this, and seeing, hearing, all is the Dharma Body, encountering conditions it manifests, arising and ceasing, changing unobstructedly.
For those who haven't seen their nature, it's always 'I heard that sound'. I and the sound are separate, 'I' (root) and the outside existence (dust) are always relative and isolated. This way, you can never become a Buddha or a good student of the Buddha. If there's an 'I' seeking the Dharma, 'I' pray for blessings, 'I' want to become a Buddha, 'I' want enlightenment. Practicing this way, you're always cultivating the false self. The result will only increase and amplify your self-view, moving further away from the path.
The proper practice of zazen is so important, letting you discover your true self. How to discover? Not by 'I' knowing, discovering this is not me. If so,
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you're using a false self to discover the true self.
What to do then? — Just let the six senses be, simply sitting.
The six senses are truly just present, operating naturally within the true and unobstructed reality. This is the so-called natural, unobstructed functioning of the six senses. It's so natural, a matter of course. Only in the genuine practice of zazen, at that very moment, do you realize our mind is incredibly vast, its applications infinite. The six senses function naturally: eyes seeing forms, ears hearing sounds, nose smelling scents, tongue tasting flavors, body feeling touches, mind perceiving phenomena. All actions and movements are the Dharma Body. The six senses are unimpeded, free from attachment or aversion, equally interacting with arising and ceasing conditions, naturally liberated.
Siddhartha Gautama Buddha himself said, if you can genuinely let all phenomena prove there's no you, sitting zazen honestly in this way, just the time it takes for an ant to crawl from your nose to your forehead is more beneficial than sitting for ten, a hundred years with an 'I'. If you seek the Dharma with yourself for a hundred billion years, it's impossible, forever impossible. Because there's an "I" wanting to become a Buddha!
"Shikantaza," this method, is the authentic practice of zazen. Sitting in that moment is performing the Buddha's dignified conduct, Buddha's actions. The moment without delusion is Buddha's dignified conduct, hence this is called the method of great ease.
Recorded at the Seven-Day Zen Festival at He Ming Temple, Kuala Lumpur, 1999
Lecture by Teacher Hong Wenliang
Arranged by Dr. Luo
That completes the translation of the text, incorporating your suggestions for a more nuanced understanding of terms and concepts. If you have any further texts for translation or other queries, feel free to ask!
只管打坐-洪文亮老师开示 (2009-11-09 10:11:33)
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标签: 洪文亮 坐禅 禅 道信 文化 曹洞 佛法 正法 只管打坐 打坐 分类: 洪文亮老师
只管打坐
(转自正法眼藏论坛:http://www.hongzen.com
師坐次,僧問:「兀兀地思量什麽?」
師曰:「思量箇不思量底。」
僧曰:「不思量底如何思量。」
師曰:「非思量。」
五燈會元~藥山惟嚴
有人问药山惟俨禅师怎么打坐?
药山说思量个不思量底。
思想那个不思想的?!问的人傻了,那个不思想的怎么样去思想?
思想了就巳经动了思想,用思想去思想那个不思想的,那怎么可能啊?
药山禅师回答,三个字:非思量。
打坐就是要你在这个非思量境界,做到了就是真正打坐。
那么非思量是什么境界呢?
非思量是个真实不虚的状态,并不是虚构的,假想的或理念的状态。这就是叫做无念之念,是分别意识不动以前的境界。那么分别意识发生作用之前到底是什么样的一个状态呢?大家都忘了在小婴儿的时候,念头还没有起分别之前;也不知道从什么时候,分别意识发生了作用,开始知道这个,知道那个。这些我们都忘了。如果能够恢复到这个状,我们就能看到自己真正的面目。千万不要以为这个状态能用推想可达到,这个思想不动以前是什么样的状态呢?用思想去追求,那可又弄错了。
那怎么办?你可以向你的耳朵、眼睛讨教,向它们学习。请问各位,当耳朵听声音时,它有没有分别这个好还是不好才听?没有啊!眼睛对到什么就看到什么,它有没有分别这个喜欢那个不喜欢,这个要看,那个不要看?没有啊!所以六根对境分别意识还没有动之前的状态,这个就是非思量境界。不是什么都没有才是非思量。你怎么知道什么都没有?当你知道个什么都没有时,那还不是你的意识动吗?
佛在阿含经说:“看就是这样看,听就是这样听”。我们的六根本来就是自由自在的。所以静坐时就只是这样的坐,六根本身在自自然然的状况下来去自如。千万不要去管它们,甚至不管也不管。总之不是有一个我在那里看那里听。所以坐禅就是让万法来证明没有你,不是有一个你来证明没有你。关键就在这一点,千万就不要搞错了。因为当你自己去证明没有你的时候,你已经有一个“我”去证明了,这个还是叫忘我吗?没有吧!
那么如何让万法来证明没有你?万法指的又是什么?
看到的色相,听到的声音,嗅到的气味,尝到的味道,感受到的冷热,来去的念头。这些万法处处都在告诉你,没有我啊!没有我啊!
例如坐久了脚会麻,当然是麻嘛,因为你平常不打坐嘛,这是自然的关系。你说现在我来修行,我要坐得好,不要让它麻,我一定要忍耐住,这样坐已经是在玩起“我”的游戏来了。你平常不练习打坐,坐一下会麻,那当然嘛;因为这就是缘生之法。修行就是要忘掉这个我~假我。千万不要玩弄这个“我”去修行。
这个关键的地方我再三的讲明,希望各位不要拿我去忘掉我。很多人以为打坐时要没有念头才对,所以打坐的时候有很多念头,就觉得我这样念头纷飞不好,要把它去除掉。请问各位这样对不对?你想我是个用功的人,打坐功夫好,怎么今天念头这么多,不要!不要!其实如果这样坐这样想的话,你自己已经在胡搞了,在卖弄自己了。这里请各位自己细心反省一下,念头来,你知不知道那个念头要来?念头去,它要去的时候也有没有请教你可不可以去,对不对?因为念头本身就不属于你的啊!它是缘生之法。什么念头要来你不知道,它什么时候跑掉你也不知道。所以当念头来了之后你才知道:“啊!念头”,那是你的分别意识在事后去知道的。如果还以为有一个你在知道,那就是你自己的妄想。这就是所谓的根本无明,修行就是为了要解决这个根本问题。
 
当打坐的时候念头来念头去,你千万不要以为有个不动的在知道你的念头来去,就以为这个对了。以为有一个不动的对着一个来去的念头,好象有两个个别的念头,那是不对的。其实,来的念头本身就是你法身的用。很多人不晓得这个,误以为有一个“我”知道念头来,念头去。明来知道明,暗来知道暗,那个不动的就是真的了——唉呀!错了!这是外道的说法。你有一个不动的在你的概念里头,拿这个不动的当宝贝,然后觉得这个就对了。那不是你想象出来的吗?如果没有你,还要那个不动的做什么!
我们的眼耳鼻舌身意六个作用,通通都在无我的、真正的实相里头自由自在的活动。我们就是误会了,把那个能分别思虑的当作是我。其实它本身只是法身的作用而已。分别思虑这个东西太灵了,一起分别作用的时候我们就自动的把能分别的当作是我。其实意根和眼根耳根一样,对到什么缘,那个在,皆是实相。当你对到石头就是石头,对到馒头就是馒头,你不会在讲石头和馒头这二个名字后,才知道是石头是馒头吧!文字语言的分辨,是事实发生以后的分别意识活动。这个以前,石头在,馒头在,那个在,是分别意识还没有动以前,本身已是了了清楚的分别的了。无分别的分别就是这个意思。如果没有把“我”加进去,我们的意根本来就了了分明。
当我们的眼睛对到相,相跟见,是一体的作用。同样的道理,念头的升起跟那个无我的知,也是一体的作用。所以来的念头本身就是你意根的作用,其实就是你的实相。修行能够知道这个就好了。能够了解到这个,噢,你就进步了,你在打坐时就不怕念头的来去,因为念头本身就是你的实相啊。你以为另外有一个念头能让你知道吗?不可能的啦!因为在每一刻的当下能和所、根和尘、心和境、念头和你,本来是不可分开的,永远同时用,同时起,同时灭。本来就是一体的。是我们把一个东西硬硬分开两个来说明,这就是事后的聪明,事实之后的意识分别。
啪!(拍桌子声),迷也是因为它,认为“啊!我听到他拍桌子”;悟也是因为这个,“噢!噢!噢!原来不是你在那里敲,我在这里听,声音跟能听的是一体的东西啊”。啪!(拍桌声),悟也是这个,迷也是这个。同样一个声音,一个迷一个悟。不是悟了就把这个声音听成别的声音,或者一般人以为悟了就等于入定时什么都听不见,那你当石头好了。这也不是说你悟了,就会把馒头看成金刚石,把草茅蓬看成宫殿,把厕所看成饭店。不是这样的,那是神经病!
告诉诸位,迷在何处?如果把一个相对的色相,当作真正有一个色相在那里;而我这里呢,也是真正的有一个我在看到那个色相,这就是迷。而开悟就是假我的误认没有了。那里不是有一个相对的色相真正的存在,而是无相而显现那个样子。无而有的那个样子显现。而我这里呢,也是无而有的缘所生的存在而已,不是真实的有一个叫做‘我’的存在。能看的功能和所看的相,都是无自性对无自性,在缘生缘灭。这就是所谓的缘所生法,了无自性。把这个弄清楚了,一样看一样听,这一切就是法身,遇缘则显,即生即灭,变化无碍。
没有见性的人,永远是我听到那个声音。我和声音是相互分开的,我(根)是跟外面的存在(尘),是永远相对而隔离的。这样永远没有办法成佛,也不是佛的好学生。如果有一个我在求佛法,我拜了会得到加持,我要成佛,我要开悟。以这样的方式来修道你就一直都是在修那个假我。结果会使到自己的我见越修就越多越大,离道愈远。
正传的坐禅是那么的重要,能让各位自己去发现真正的自己。怎样去发现呢?不是“我”去知道,去发现这个不是我。如果这样做,那你已经拿一个假我想去发现真正的自己。
那怎么办呢?——放任六根兀兀的坐。
六根本来就是那么的实实在在,如如的在那里活动,这就是所谓的六般神用空不空。那么自然啊。这是必然的关系嘛。这就是说唯有在真正坐禅的当下,就会悟到我们的心量本来是很广大的,应用无穷。六根应眼见色,应耳闻声,应鼻嗅香,应舌知味,应身知触,应意知法,一切施为运动,皆是法身。六根本来毫无挂碍,无爱无憎,平等平等地随缘生灭,皆自然解脱。
释迦牟尼佛亲自讲,如果你能够真正让万法来证明根本没有你,这样子老老实实的去坐禅,这样子去修持的话,只需要像蚂蚁从你的鼻头跑到你的额头这样短的时间,就胜过你用一个我去坐十年一百年。如果用自己去求法一百亿年都没有办法的啦,永远没有办法的。因为有一个“你”想要成佛啊!
“只管打坐”这个法门,是正传的坐禅之法。坐的当下就是行佛威仪,就是佛的行履。没有妄想的当下就是佛的行仪,所以这个叫做大安乐法门。
1999年吉隆坡鹤鸣寺七日禅节录
洪文亮老师主讲
罗医师整理
 
 

 

ChatGPT (Paid/GPT4) translation of Zen Master Hong Wen Liang's teachings on anatta and total exertion.


Hello, I have a lengthy Chinese text that I need translated into English. I'd like the translation to be done paragraph by paragraph, with each original Chinese paragraph followed by its English translation. Here's the text: [snipped] Please start by translating the first one or two paragraphs, and then continue with the rest in subsequent messages. Thank you!
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Sure, I'll start with the translation of the first paragraph:
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Original Text: 开佛知见
2005年5月马六甲禅修  洪文亮老师开示
石头希迁讲了一句话,很多人存疑,不同意。他说:“修行不论禅定,唯开佛知见”。精进禅定我不论。我不讲那些要禅定,要精进的,我不讲这些废话,只要开你佛的知见。
Translation: Unveiling the Buddha’s view/insight
In May 2005, during the Malacca Meditation Session, teacher Hong Wenliang gave a talk.
Shitou Xiqian said something that caused doubts and disagreement among many. He said: "In practice, it's not about meditation, but only about unveiling the Buddha’s view/insight." I do not discuss diligent meditation. I don't talk about the need for meditation or diligence; I don't waste words on these. It's all about unveiling your Buddha’s view/insight.
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I'll continue with the next paragraph in a following message.
Now, here's the translation for the second paragraph:
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Original Text: 佛知见是什么?我们时常看到的那个佛知见,佛的知见。知道的知,意见的见,佛的知见。他说要开佛的知见,其它那些打坐是怎么打的,怎么用功,怎么精进,我不讲这些,只看你有没有开了佛的知见。
Translation: What is the Buddha’s view/insight? We often talk about the Buddha’s view/insight, the knowledge and viewpoints of Buddha. The 'know' of knowledge, the 'view' of viewpoint, that's the Buddha’s view/insight. He talked about unveiling the Buddha’s view/insight. As for how to meditate, how to exert effort, how to be diligent, I don't discuss these; I only look at whether you have unveiled the Buddha’s view/insight.
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Let's move on to the next paragraphs.
Continuing with the translation for the next paragraph:
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Original Text: 那请问各位,你认为他指的佛知见是什么?如果你看到石头希迁这一句话,他说开佛的知见?你认为石头说的佛知见是指什么?佛的那种意见,佛的想法,或者是佛对这个宇宙生命的了解、正见?佛的那个正确的看法、意见,是不是这样?如果这样,那就变成佛也跟我们一样了!他对人生、生命的奥妙,宇宙的神秘,他也有看法,跟我们的看法一样,只不过是他高明,他是佛嘛!他还有知见吗?
Translation: Now, I ask you all, what do you think he means by the Buddha’s view/insight? When you see this phrase by Shitou Xiqian, saying to unveil the Buddha’s view/insight, what do you think he refers to? Does it mean the Buddha's opinions, his thoughts, or his understanding and right views of the universe and life? The Buddha's correct perspectives and opinions, is it so? If that's the case, then the Buddha becomes just like us! His views on the mysteries of life and the universe would be just like ours, albeit more enlightened because he is the Buddha! But does he still have insights?
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Here's the translation for the following paragraph:
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Original Text: 他讲开佛知见,并不是说你要跟佛一样,有正确的见解,不是的。现在我跟各位说明一下,佛知见是一个事实,不是佛有什么高明的见解,不是。他指佛的知见就是一个到处都可以看到的真实的事实。
Translation: When he speaks of unveiling the Buddha’s view/insight, it does not mean that you have to have the same correct understanding as the Buddha. Let me explain to you all, the Buddha’s view/insight is a fact, not some profound interpretation by the Buddha. It refers to a truth that can be seen everywhere.
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I'll continue with the translation of the next paragraph in the subsequent message.
Continuing with the translation:
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Original Text: 什么样的事实?大家在底下听到我开口说话了吗?我说“阿弥陀佛”,你那里就“阿弥陀佛”这样动。我这里讲“阿”,你那里有没有“阿”?有啊!那么你听到的这个“阿”的声音。我请问你,你从哪里把这个声音制造出来的?有没有地方,有没有工厂?耳朵是工厂吗?那脑子就不要了?空气就不要了?那我的嘴皮不要了?到底工厂是哪个?我是问你听到的“阿”的声音。
Translation: What kind of fact? Have you all heard me speaking? When I say "Amitabha," you hear "Amitabha" on your end. When I say "Ah," do you hear "Ah" over there? Yes, you do! So, where did this "Ah" sound you heard come from? Is there a place, a factory for it? Is the ear the factory? What about the brain, is it not involved? Or the air? What about my lips? Which one is the factory? I am asking about the "Ah" sound you heard.
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Here's the translation for the next paragraph:
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Original Text: 这些事看起来好像很无聊,但是非常重要的就在这里。平常我们不把它当作问题,释迦牟尼佛是头一位把我们平常不当作问题的,他“哎?这是问题嘛!”我们平常生下来看、听、闻到味道、尝到这个咸的、辣的。或者身体接触,舒服的、痛的,我们就自以为这个是自然的。没有什么可以讨论的,是不是?这里哪有问题?我抬头看天上的星星,抬头看到了,看到了就看到了。风吹过来,感觉凉爽,就这样而已,从来没有人在这个问题上,这个上头,这个事实上去想很多。人们不把它当作问题,他是头一位把它当作问题。然后在这个上头用功,变成他的现成公案,时常注意这个。后来才发现,原来我们迷在什么地方,迷的根本原因在哪里。他是这样下手的。所以佛的知见就是什么?不是他有看法,他有见解,不是这样。
Translation: These matters may seem trivial, but their importance lies right here. Normally, we don't see them as issues, but Siddhartha Gautama (Buddha) was the first to view these common experiences as problems, pondering, "Hey? This is a problem! " From birth, we see, hear, smell scents, taste the salty and spicy, or feel physical touches, both pleasant and painful, and we take these as natural. Nothing to discuss, right? Where's the issue in that? I look up and see the stars, just see them. The wind blows, feels cool, and that's it. No one has thought much about this reality. People don't see it as a problem, but he was the first to do so. Then, he worked on this, making it his practical case study, always paying attention to it. Later, he discovered where we are truly lost, the fundamental reason for our delusion. This is how he started. So, what is the Buddha’s view/insight? It's not about having opinions or interpretations; it's not like that.
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Original Text: 佛知见是说,我这里讲“阿”,每一位那边都有一个“阿”,那这个“阿”,找不到工厂。没有工厂有没有员工?有没有老板?有没有机器制造你的“阿”呢?你一定要制造“阿”出来你才听到“阿”嘛!难道这个“阿”是我们嘴唇制造的吗?那你把耳朵闭掉,听神经拿掉,还有“阿”吗?你的耳朵参与这个“阿”的制造,但不全都是它!对不对?从这里下手。工厂找不到,工厂没有的话,员工也没有,制造的机器也找不到,老板也不知道。资本呢?也没有,也不要资本。制造了“阿”过去了,这个东西要丢掉啊,你刚刚制造的这个声音,现在我讲过了,你又要再听别的,放在那里就重迭了!混了嘛!一下子就消失了,你丢到哪里去?制造源,工厂也找不到,资本,员工,技术,老板什么都找不到。那不用的时候,过去的时候,你也不要动它,它就清除掉了,没有了,你丢到哪里去?那个声音你丢到哪里去?你也不知道。消失在何方?不知道。把这个事实说成什么?我们一直以为你那边讲一个“阿”,“我”听到了!这个是自以为是的想法,跟事实不符合。他发现这个,这个不是事实。因为要是“我”听到的话,一定是“我”去制造这个声音,我才听到啊!光凭你的嘴唇这样动一下,两片嘴皮动一下,不一定有声音在我这里响。所以这个问题是谁制造了这个声音?找不到。也不是我制造,也不是你制造,也不是虚空制造,也不是神制造,也不是佛制造,但是就有。这个叫做找不到工厂,找不到资本,找不到工程师,找不到员工,无中“砰”生有。缘有了就有,来源不知道,这个叫做无所从来,佛经里讲的无所从来。没有了,消失了,你不用去找那个垃圾场,它自己清除掉了,亦无所去,亦无所至。来无所从来,去亦无所至。到哪里丢掉了?垃圾场在哪里?怎么把它火化了呢?用什么药把它除掉了呢?都不用,就没有了。这个是声音。
Translation: The Buddha’s view/insight means this: when I say "Ah," everyone there hears an "Ah," but this "Ah" doesn't have a factory. If there's no factory, are there workers? A boss? Machines to produce your "Ah"? You must manufacture an "Ah" to hear an "Ah," right? Is this "Ah" created by our lips? If you close your ears, remove the auditory nerves, is there still an "Ah"? Your ears participate in the making of this "Ah," but not solely. Right? Let's start there. No factory can be found, so no workers, no machines, no bosses, no capital. After the "Ah" is made and passed, it needs to be discarded; the sound you just created, now that I've spoken, you listen to something
 
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else, and it's gone, cluttered and mixed! It disappears instantly; where do you discard it? No source or factory to be found, no capital, workers, technology, bosses - nothing. When it's not used, when it's past, you don't have to do anything, it just clears away, gone. Where do you discard that sound? You don't know. Where does it disappear? Unknown. How to articulate this fact? We always think, "You say 'Ah,' and I hear it!" This is a self-righteous thought, not matching reality. He discovered this; it's not the truth. Because if it's "I" who hears, it must be "I" who creates the sound to hear it! Merely your lips moving doesn't guarantee I hear the sound. So, who creates this sound? It's untraceable. Not me, not you, not the void, not a deity, not the Buddha, but still, it exists. This is what's known as not finding the factory, capital, engineers, or workers, something from nothing. Existence arises from conditions, origins unknown, what the Buddhist scriptures call "coming from nowhere." It disappears; you don't have to find a dump; it clears itself, also going nowhere, arriving nowhere. Where is it discarded? Where's the dump? How is it incinerated? What chemical dissolves it? None needed; it's just gone. This is about sound.
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Original Text: 你抓抓你的手,你碰碰你的手背,这个触感,碰的时候有,这个触感哪里制造的?皮肤制造的吗?皮肤不能制造啊,皮肤能制造的话,我就不用去碰它了,它也可以“哎,你造出来”,它就可以造了。那我的右手制造的话,我就不必用左手背让我摸到触到,右手去制造就行了。这等于讲来讲去,色声香味触法,通通是无所从来,找不到生处;去也找不到它跑到哪里去。这是一个事实嘛!这个,先知道这个事。
Translation: Grab your hand, touch the back of your hand, this tactile sensation that exists upon touching, where is it manufactured? Is it made by the skin? The skin cannot create it; if it could, I wouldn't need to touch it, it could just "hey, make it," and it would be made. If my right hand could create it, I wouldn't need my left hand's back to feel it; the right hand alone would suffice. This means, all things - form, sound, scent, taste, touch, and thought - are from nowhere, their origin is unfindable; their disappearance, too, cannot be traced. This is a fact! First, understand this.
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Original Text: 所以说,当我讲“阿”的时候,各位那边有“阿”出现,对不对?这个时候真正实在的样子,并不是各位有一个“你”,在那里听到我这里发了声音,每一位在你那个地方听到这个声音。不是这样!那是怎么样?既然这个声音找不到哪里制造出来的。其实是自己给自己骗掉了。为什么给自己骗了?我们一直以为听、看、想、感觉都是有“我”,有一个“我”去听到,有一个“我”看到,有一个“我”感觉到,有一个“我”在这样想,有一个“我”下决定了,都有那个“我”,无始以来这种妄想。
Translation: So, when I say "Ah," an "Ah" appears on your end, right? At this moment, the real situation is not that each of you has a "you" there hearing the sound I make; each person at your location hears this sound. But it's not like that! How is it then? Since this sound's origin cannot be traced, in reality, we deceive ourselves. Why are we deceived? We have always thought that listening, seeing, thinking, and feeling involve an "I" - an "I" that hears, an "I" that sees, an "I" that feels, an "I" that thinks, an "I" that makes decisions, all these involve that "I", a delusion from time immemorial.
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Here's the translation for the following paragraph:
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Original Text: 他们举了个例子,在油锅里头下面条,捞起来那个面条,那个油都浸到那个面条里头去了,你怎么拿掉?拿不掉吧。很不容易把面条里头的油拿掉。我们有“我”的那个念头,那个妄想,那个错误的想法,跟这个一样,非常难除。除了释迦牟尼佛教我们的这个只管打坐的方法以外,几乎没有办法拿掉。看起来那么简单的一件事,就把那个油面里的油拿掉,不容易拿。因为有我的妄想,以为有一个“我”在听,有一个“我”在看,有一个“我”在感觉,有一个“我”在想,更要命的是,有一个“我”在决定。我要不要来这里参加禅修?要,所以来了。学得很好的人都以为是“我”决定的。如果无我的话,那决定还是有你决定的话,这个佛法就不用谈了。不是你决定的啊!但是不是我决定,也不是你决定,也不是我妈妈决定,也不是我孩子决定的,明明是我决定啊?就是这个样子,很不容易把这个妄想除掉。
Translation: They give an example: when noodles are cooked in oil, the oil permeates the noodles. How do you remove it? It's difficult to remove the oil from the noodles. Our notion of "I," this delusion, this erroneous thought, is just like this, extremely hard to eliminate. Apart from the Just Sitting (Shikantaza) taught by Siddhartha Gautama (Buddha), there's hardly any way to remove it. It seems simple, but removing the oil from the noodles is not easy. Because of our delusion of an "I" that hears, sees, feels, thinks, and more fatally, an "I" that decides. Do I come here to participate in meditation? Yes, so I came. Those who have learned well think it was "I" who decided. If there is no "I", then if the decision still exists, there's no need to talk about Buddha's teachings. It's not you who decides! But it's not me who decides, nor you, nor my mother, nor my child, but clearly, I decided? It's exactly like this, very hard to rid ourselves of this delusion.
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Original Text: 所以回到刚刚讲的那个声音。我这里讲“阿”你那里有“阿”,不是你听,不是你的耳朵听到,也不是你的脑子听到,因为这个声音的生出的地方,工厂,找不到。那么你怎么听到?问题来了,那你怎么听到?声音的来源不知道,也没有人动它,但是有啊!明明有声音“阿”,有啊!有的时候,禅宗祖师就简单地说“无而有”,那么简单地讲。有呢?从哪里来?谁制造?没有,找不到,“有而无”。一切都是这个样子。把这个东西讲得更好的是怎么讲的?“有而无,无而有”也就是,当你听到的时候,他们用这种话,很好,“举身听”,看到的时候,“举身看”。举的意思是什么?全身、全心、全身心,整个。不仅仅是你的耳朵,你的头发,你的皮肤,你的毛孔,你的脚指甲,你肚子里头的肠、胃、肺、心脏,通通都是,举身听,都是听本身!不是你的皮肤,你的牙齿,你的眼睛,你的耳朵,你的毛发,你的毛孔它们通通一起听这个“阿”,不是这样!整个都变成了“阿”,这叫做举身听,是我们不知道。
Translation: So, returning to the sound mentioned earlier. When I say "Ah," and there's an "Ah" at your end, it's not you listening, not your ears hearing, nor your brain hearing, because the origin of this sound, the factory, cannot be found. So, how do you hear it? Here's the question: how do you hear it? The source of the sound is unknown, and no one has touched it, but it exists! There clearly is the sound "Ah"! Sometimes, Zen masters simply say "from nothing comes something," just like that. Existence? Where does it come from? Who creates it? None, unfindable, "something from nothing." Everything is like this. How to better explain this? "Something from nothing, nothing from something," which means, when you hear, they use this phrase, very good, "listen with the whole body," and when seeing, "see with the whole body." What does 'whole' mean? The entire body, heart, and mind, everything. Not just your ears, hair, skin, pores, toenails, the intestines, stomach, lungs, heart inside your belly, all of it, listening with the whole body, being listening itself! Not that your skin, teeth, eyes, ears, hair, pores, all together hear this "Ah." No! Everything becomes "Ah," this is called listening with the whole body, which we do not know.
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Original Text: 所以怎么听的?我们叫做暗暗的。真的怎么听到,真的为什么有这个声音,佛都不知道,佛也不知道。但是当我讲“阿”的时候,那边马上有“阿”,所以这个叫做举身听。你抬头看这一朵花,看到那个时候,举身看。不是眼睛看,或者头脑看,都不是,不是视神经看,都不是。你整个全身心,四大五蕴,通通变成这个花!你说奇怪了,四大五蕴在这里,我这里不是花嘛!我皮肤,我头发,我心脏,那么这个哪里变花呢?花在那里,我没有变花啊。这个就是你把四大五蕴的,这个身心固定了,以为这样一个固定的有自性的东西,一直这个东西放不掉。四大五蕴如云、如幻,它当下就是变成整个就是花。你把花跟四大五蕴隔开来,所以说我这个没有变成花。这是你给色碍骗去了,知道吗?色碍,有滞碍,认为这个东西还是我的手,怎么变成花呢?不要乱讲!我跟你讲,肉体的这个存在,你碰起来有这个滞碍,这个东西是妄想的境界。真正的你是法身!真正的你是一个法身法性的那个东西在动,所以那个东西跟前面的花,或者是前面有一个“阿”的声音,“阿”的声音跟一朵花的那个相,色相,相融的呀!跟水倒进水一样。你的法身法性跟外面的色声香味触法,外面的色声香味触法也是法性,也是法身,水,你这里的四大五蕴也是,它真正的那个本来的面目是法身法性,两个都是法身。所以水跟水很容易沟通!不是沟通了,本来就是一个东西!所以一看到就有相。因为你的四大五蕴,四大,地水火风,跟我的四大,地水火风一样!它的自性都是空性,一样都是法性,所以一对到,就水倒进那桶水一样,马上有相出现。你还要说哪里制造啊?如果说你这个身体是这个身体,对面的声音,那边来的声音是“阿”,“阿”是“阿”,我这个身体没有变成“阿”,那你就把这个滞碍的东西,当做自己的妄想还那么坚固,把这个死抱着这个身心,这个我自己感觉到的这个色碍的东西,当做自己的关系,“我没有变啊,我哪里是举身听啊?声音是声音,我是我。”你掉在那里,你不懂得你真正的法性身。这个弄清楚吗?
Translation: So, how do we listen? We call it 'subtly'. How we truly hear, why there is this sound, even the Buddha does not know, Buddha is also unaware. But when I say "Ah," there's an "Ah
 
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immediately on your side, and so this is called 'listening with the whole body'. When you look up at a flower, at that moment, you are 'seeing with the whole body'. It’s not the eyes or the brain doing the seeing, not even the optic nerve. Your entire body and mind, the 'four great elements' and 'five aggregates', all transform into that flower. It might seem odd: here are the four elements and five aggregates, and I am not a flower! My skin, my hair, my heart - how do they become a flower? The flower is over there; I haven’t transformed into a flower. This is because you’ve fixated the four elements and five aggregates as something static and self-existing, unable to let go of this fixed state. The four elements and five aggregates are like clouds, like illusions; they instantly become entirely the flower. You separate the flower from the four elements and five aggregates, hence you think you haven’t transformed into a flower. This is a deception by physicality, you know? Physical obstructions, believing these are still 'my hands', how can they become a flower? Don’t be absurd! Let me tell you, this physical existence, this hindrance you feel, is a delusional state. The real you is the 'Dharma Body'! The real you is the Dharma Body in motion, and thus it merges with the flower before you, or the sound "Ah". The sound "Ah" and the appearance of a flower merge, just like water pouring into water. Your Dharma Body and the external elements of form, sound, scent, taste, and touch, these external elements are also of the Dharma nature, the Dharma Body, like water. Your four elements and five aggregates are also this; their true nature is the Dharma Body. So, water communicates easily with water! It’s not about communication; they are originally one and the same! So, upon encountering, a form appears instantly. Because your four elements and five aggregates, earth, water, fire, and air, are the same as mine! Their essence is emptiness, all of the Dharma nature, so upon encountering, like water pouring into water, a form immediately appears. Why talk about where it's produced? If you say your body is this body, and the sound coming from there is "Ah," "Ah" is "Ah," and my body has not become "Ah," then you are solidifying this hindrance as your own delusion, clinging to this physicality and sense of self, treating this physical obstruction as your own, thinking, "I haven’t changed, how am I listening with my whole body? Sound is sound, I am me." You're caught there, not understanding your true Dharma Body. Is this clear?
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Original Text: 这个弄清楚了之后你就晓得,石头希迁讲的开佛知见。佛知见就是,对到什么那你就变成对到的那个东西!对到一朵红花,你的法性,真实的你,整个是花。听到“阿”,你的整个法身,真实的你的存在,法身,跟那个“阿”是一样东西!“阿”声音的法性身,跟我这边能听的法性身都是一样东西,所以就马上有“阿”出现了。不要找制造工厂,不要去探讨谁制造了。这么简单的,这么直截了当的这个事实,没有人把它当作问题。因为我们生下来,能听能看,好像很自然,必然的。这个“必然”害了我们。因为我们本来就有一个妄想,一辈子一辈子投胎,一辈子一辈子都有一个“我”,“我”在轮回,那个“我”,都一直没有放掉。所以在轮回里头滚,把墙壁围起来在里头跑,所以,总不能把这个色身滞碍的这个身心,他的真正
 
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的法性,真正的法身的存在忘掉了。法身法性的存在是遍满宇宙的!无处不到,解脱自在,非常自由自在的一个作用。他的作用的关系,我对到你,马上就有你的相出现。你对到我,马上有我的相出现,你的法性身跟我的法性身是一个东西。所以根本不必制造。不是“你”去看到,不是“你”去听到我的声音,这弄懂了吗?这个叫做本来的事实,对到什么,你就变成那个。对象是大的,马上有大,马上出现。你变大的,不是你看到大的,是你变大。那个“你”是法性的你,不是色碍的你。听得懂吗?是法性的你,所以对到小的东西,哎,很小,你变成小。听到大声音,你变成大声音那个。听到小声音,你变成小声音,法性的你变成那个,不是你这个滞碍的东西变的,OK?所以,是必然的。我们跟境界之间的互动,互相的作用,交互的作用,谁也不能逃开。不是佛给你这样的。我们把互相的这个作用,叫做必然的,没有一个人可以逃开的。对到墙壁是墙壁,闻到那个香味,你不想闻都有那个香味。为什么?你的法性身,那个香味就是你的法性身变成那个香味!不是鼻子闻到香味,我们错在这里!OK?听懂吗?这个非常非常非常重要。
Translation: Once you understand this, you will grasp what Shitou Xiqian meant by unveiling the Buddha’s view/insight. Buddha’s view/insight is this: you become whatever you encounter! If you face a red flower, your Dharma nature, the real you, is entirely the flower. When you hear "Ah," your entire Dharma Body, your true existence, is the same as that "Ah"! The Dharma nature of the sound "Ah," and my Dharma nature capable of hearing, are the same, hence the "Ah" appears instantly. There's no need to look for a manufacturing factory or to explore who created it. Such a simple, straightforward fact, yet no one perceives it as a problem. We are born with the ability to hear and see, taking it as natural and inevitable. This inevitability harms us. Because we inherently harbor a delusion, lifetime after lifetime of reincarnation, always having an "I" in the cycle of rebirth, never letting go of this "I". Thus, we keep rolling in the cycle of rebirth, running within walls we've built around ourselves, failing to remember the true Dharma nature, the real existence of the Dharma Body. The existence of the Dharma Body pervades the universe! It reaches everywhere, liberating and freely functioning. In its function, when I encounter you, your form appears immediately. When you encounter me, my form appears, your Dharma Body and my Dharma Body are the same. Thus, there's no need to create anything. It's not "you" seeing, not "you" hearing my voice, do you understand? This is called the original fact; whatever you encounter, you become that. If the object is large, it immediately appears large. You become large, not that you see something large, but you become large. This "you" is your Dharma nature, not the physical hindrance. Do you understand? It's your Dharma nature, so when encountering something small, oh, it's small, you become small. Hearing a loud sound, you become that loud sound. Hearing a soft sound, you become the soft sound, your Dharma nature becomes that, not your physical hindrance, okay? Therefore, it's inevitable. Our interaction with the environment, the mutual action, the reciprocal effect, no one can escape it. It's not the Buddha who does this to you. We call this mutual effect inevitable, unavoidable by anyone. Facing a wall is facing a wall, smelling a scent, even if you don't wish to smell, that scent is there. Why? Your Dharma Body becomes that scent! It's not the nose smelling the scent, we err here! Okay? Do you understand? This is extremely, extremely important.
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Original Text: 参同契石头希迁只是要我们开佛知见。佛知见是我们的事实,跟境界互相作用,互相动作。互动的时候,必然的,没有一个人可以免得了。因为大家都是法性法身的存在。真正的存在是法性身,法身佛。我们的存在是那么伟大殊胜。你把这个骨头、皮肤这些东西当作我,你是小看了你自己了。本来是大存在,法性的存在,那么无边无量无限碍的存在,你把他缩成只有这个,身心这个具体的滞碍的一个小小的一块东西上,你把自己贬得那么小,好可怜!喝醉酒了,忘了自己。
Translation: In "Cantong Qi," Shitou Xiqian simply wanted us to unveil the Buddha’s view/insight. The Buddha’s view/insight is our reality, interacting with the environment, mutually acting. This interaction is inevitable, and no one can escape it. Because we all exist as the Dharma nature, the Dharma Body. Our true existence is the Dharma Body, the Buddha. Our existence is so magnificent and extraordinary. By considering these bones and skin as "me," you belittle yourself. You are originally a vast existence, an existence of Dharma nature, boundless and unobstructed. You've diminished it to just this physical and concrete hindrance, this tiny part of yourself, degrading yourself so small, how pitiful! Like being drunk and forgetting oneself.
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I'll proceed with the final part of the translation in the next message.
Here's the final part of the translation:
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Original Text: 这个弄清楚了就知道佛知见是讲这个事实。这个事实叫做佛知见。所以石头希迁是“哎呀,只要开,开就是了”,你本来就是这个事实,你真的是这个样子,是法性身在动,是法身佛在动。每一位都是法身佛的样子在动,跟境界一起互动。境界也是法身佛!所以当我成道的时候,我与大地有情同时成道,是这个意思。你把他隔开来的话,当然树是树,狗是狗,那个时候在的人是那个时候的人在,那么为什么2500多年前释迦牟尼佛成佛的时候,会跟他们一起通通成佛了,现在我们应该也是成佛的后代了,那就讲不通了!所以有一些和尚在网络上就说,这个可能是人家记错了,或者是人家以为是,佛多伟大,多加一笔,捧句捧错了。那其实是他不懂,他不懂刚刚讲的佛知见这个事。佛知见弄错了,你怎么学都搞不通佛法。都是以我这个样子,我看,我想,你道理对不对呀。你看,这个叫做我们在思想的窠臼里头,那个窠臼里头找佛法,想佛法,解决佛法。佛知见没有开,就不同了,你怎么想,怎么看都不是佛讲的。
这头一段是他在讲这个。因为我谈到石头希迁,他讲的不论禅定,打坐禅定很要紧,对不对?要静下来,开佛的智慧怎么样。他说不论,我不太注重这个。但是我要每一位,因为跟我学了,看我的留下来的这个经典,尤其是《参同契》,你要懂得我的真意在哪里,言外意思在哪里。我是要各位开你的佛的知见。佛的知见是你的事实,你的真事实。不是你去动头脑,说我的意见现在跟佛的意见一样了,“我开了佛的知见”。不是这个意思。你晓得你跟境界互动的时候,因为你的真正的存在是法性,法身佛,是你真正的、真实的你的真实人体。所以,一对到相就有相,对到声音,声音就是你,对到相,相就是你。如果说你是你,我还是我,难道我对到你,你就变成我了?你这是给这个滞碍骗去了。你死死抱着这个东西是“我”,所以我相没有除掉是听不懂佛法的。那么但是有时候有人会说“我没有我相了”,“我”没有“我相”了,什么意思?我听不懂!“我没有我相了,现在我修到没有我相了……”谁没有我相?因为他没有开佛的知见,所以还在那里糊里胡涂。“我修得很好,奇怪,还有这个问题”,“哼,你还有这个问题呀?”“是啊!”那我就没有办法。
 
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一点头,“好,算了算了,你的石头路滑,听不懂这个”。大家弄清楚这一点吗?那么这个《参同契》可以不讲了。
Translation: Once this is clear, you'll understand what Buddha’s view/insight, as discussed by Shitou Xiqian, is about. This fact is called Buddha’s view/insight. Therefore, Shitou Xiqian's exclamation, "Ah, just unveil it, and that's it," means you inherently are this fact, truly so. It's the Dharma Body in action, the Buddha in motion. Each one of us is the Dharma Body of the Buddha in motion, interacting with the environment. The environment too is the Dharma Body of Buddha! So when I attained enlightenment, I and all sentient beings of the earth attained it simultaneously, that's what it means. If you separate it, sure, a tree is a tree, a dog is a dog, and the people there were people of that time. So why, over 2500 years ago when Siddhartha Gautama became the Buddha, did he and everyone else become Buddha together? Now, we should be descendants of those Buddhas, which would not make sense! Therefore, some monks online say this might be a mistake in recollection, or an embellishment thinking how great the Buddha was, adding a false accolade. But actually, they don't understand what Buddha’s view/insight, as just discussed, is. If you get Buddha’s view/insight wrong, no matter how you study, you won't grasp Buddhism. It's all about 'me' this way, I see, I think, am I right? You see, this is us, stuck in the rut of thought, searching for, contemplating, and solving Buddhism within that rut. Without unveiling Buddha’s view/insight, it's different; however you think or see, it's not what the Buddha taught.
This is what he was talking about. Because I mentioned Shitou Xiqian, he spoke of meditation, the importance of sitting meditation, right? To calm down, how about opening Buddha's wisdom? He said it's not about that, I don't emphasize this. But I want each one of you, because you've learned from me, to understand my true intention in these teachings, especially in "Cantong Qi." I want you to unveil your Buddha’s view/insight. The Buddha’s view/insight is your fact, your true fact. It's not about moving your brain, saying, "My opinion is now like the Buddha's," "I've unveiled Buddha’s view/insight." That's not the point. You know when you interact with the environment, because your true existence is the Dharma nature, the Dharma Body of Buddha, your real and true human body. So, upon encountering a form, the form exists; upon hearing a sound, the sound is you; upon seeing a form, the form is you. If you say you are you, I am still me, then if I encounter you, do you become me? You're deceived by this hindrance. Clinging to this 'me', so without removing this self-attachment, you can't understand Buddhism. But sometimes people say, "I no longer have self-attachment," "I" have lost my self-attachment, what does that mean? I don't understand! "I have no self-attachment now, I've cultivated to a point of no self-attachment..." Who has no self-attachment? Because they haven't unveiled Buddha’s view/insight, they are still confused. "I've practiced well, strange, I still have this problem," "Hmm, you still have this problem?" "Yes!" Then I can't do anything. Just nodding, "Okay, okay, your path is slippery, you don't understand this." Everyone got this point? So, there's no need to talk about "Cantong Qi" anymore.
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That completes the translation of the text you provided. If you have any more texts or need further assistance, feel free to ask!
 
thank you. i think its a good translation but i havent gone through in details but found found two issues: 只管打坐 shouldnt be translated as meditation, it is a more specific form of meditation of 'just sitting', which is not focused on particular object of meditation but the sitting itself actualizes one's buddha nature boundlessly like the whole universe is sitting. so it should be translated as "Just Sitting", or "Shikantaza" or something similar. another issue is, you translated "这些事看起来好像很无聊,但是非常重要的就在这里。平常我们不把它当作问题,释迦牟尼佛是头一位把我们平常不当作问题的,他“哎?这是问题嘛!”" as "These matters may seem trivial, but their importance lies right here. Normally, we don't see them as issues, but Siddhartha Gautama (Buddha) was the first to view these common experiences as problems, pondering, "Ah, is this a problem?"" This is wrong, it should be "These matters may seem trivial, but their importance lies right here. Normally, we don't see them as issues, but Siddhartha Gautama (Buddha) was the first to view these common experiences as problems, remarking “Hey? This is a problem!" you dont need to edit the translation above for now, just to let you know for you to improve future translations. thanks again
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Thank you for your feedback and for pointing out those specific details. Your insights regarding the specific form of meditation "只管打坐" as "Just Sitting" or "Shikantaza" are particularly valuable, highlighting the importance of understanding the nuances in Buddhist practices and terminology. Additionally, your correction regarding the translation of "释迦牟尼佛是头一位把我们平常不当作问题的,他“哎?这是问题嘛!”" to a more accurate "remarked 'Hey? This is a problem!'" instead of "pondering 'Ah, is this a problem?'" is well-noted.
I appreciate your attention to detail and the effort to improve the accuracy of the translation. It's crucial to capture the essence and subtleties of the original text, especially in contexts rich with philosophical and cultural significance.
If you have any more texts for translation or any other inquiries, please feel free to ask. Your input helps in providing better and more nuanced responses in the future.


https://www.youtube.com/playlist?list=PLunA4Fx_X22IJ0EbaBA6vB4dLMfs6QCoA

Highly recommended, Zen Master Hong Wen Liang audio talks (Chinese).


https://onedrive.live.com/?authkey=%21ACwmAp55nG2cZcE&cid=227B3FD89387F345&id=227B3FD89387F345%2139990&parId=227B3FD89387F345%2132228&o=OneUp

    John Tan
    What 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.

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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