~ An excerpt from the book What Am I?

Many years ago, I had been doing the “Fasting of the Mind” as detailed at the beginning of

this chapter as much as possible for two or three weeks solid. I was working at home at the

time and was able to devote a good part of the day to it. When I had a task to do, I just did

it and returned to the fasting as soon as possible.

One Sunday afternoon, the house was quiet and I was sitting on the couch “fasting.” I had

become so accustomed to doing it every spare moment that I truly had forgotten about any

benefits or any reason for doing it. So I was not trying to accomplish anything or to have

any experience.

We have a clock on the mantel which ticks very loudly. Without attempting to, and I don’t

know how it happened, I begin to feel the ticks within my body, and then I was the ticking.

Even my heartbeat was synchronized with the ticking of the clock.

Just then I felt my “self” actually, physically, plunge downward with great force. The

thought came: “I just am.” The thought was not my thought but just a thought. The ancient

Ch’an Masters described this as being like the bottom falling out of a bucket of water you

are carrying, and that is just how it was. I’m describing this in words and thoughts, but at

the time there were no words or thoughts happening, just the naked sense that “I just am.”

I was not apart from it but had no intellectual or volitional part in it. It just happened

spontaneously.

When the self fell away, all that was left was what I can only describe as “am-ness.” I was

not anyone or anything. I was obviously, clearly just the am-ness of all, the being and

actuality of all, and all was just as it should be. This didn’t mean that everything was the

way the mind would like it to be or that the mind’s desired ideals were fulfilled or unfolded

according to the mind’s concepts of good and evil. Things are always just as they should be

according to our True Being or our “Real Self” – as they must be at this moment. This is

harmony with the universe.

An imperfect analogy would be something like a play or movie, where everyone was playing

their part perfectly. Some were “good” and some were “bad,” but that was how the story

was supposed to go.

There was an overwhelming sense of total completion and total fulfillment. This sense of

total completion permeated the entire universe. I felt that this must be the “bliss” spoken of

in eastern philosophy as well as the “peace that passes understanding” in the Bible.

However, it is not a feeling, it just is.

Then, a few moments later, time and space dissolved. And with it, all phenomenality, all

perceptions, everything that was appearing. That, too, was “as it should be.”

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© 2012 Galen Sharp. All rights reserved. www.galensharp.com

When space and time dissolved, the only way to articulate it is that, in one timeless

moment, I was everyone and everything that ever was and is and will be. All this was

actually lived in less than an instant. On later reflection I understood it was what we call

eternity, and this is my (our) very being.

I must assume this experience is what some have called “Universal Consciousness” or

“Cosmic Consciousness” for “God” or just “the All.” This was far more “real” than what we

experience as everyday waking reality. My True Being was actually God’s being – not just a

part of it, but all of it. As an individual self, I was not God. There was no individual self, but

only God, appearing as what-we-are.

This was not a vision nor even a new state of mind. It was just what is when the mental

processes stopped over-interpreting the raw phenomenal perceptions and just let go of its

imagined need to control the mental processes.

The next thing that happened was that this Universal Consciousness also dissolved.

However, there is no way to even indicate in any way what was “upstream” of the Universal

Consciousness. There is no way to express this.

Afterward, I could only assume that this is what has been referred to by the great Ch’an and

Vedanta Masters as the “Absolute,” which is ultimately what we all are as noumenal, original

aspect. This might be conceptualized as “upstream” or beyond Pure Consciousness, but to

make any kind of concept about this is grossly misleading. It can only be a condescension to

indicate “it” with any word as it cannot ever be “it.”

This experience then reversed itself, and as time and space returned, so did phenomenality

and the thought came of itself to “just be.” This “re-entry” carried the understanding that

being what-we-are is the easiest thing in the world because it is spontaneous. It happens by

itself. It is absolute rest. This is all we ever have to “do” or can do. Yet, even that happens

by itself when the mind lets go. The sense of total completion, total fulfillment was still

there.

The only problem with “just being” is that, ordinarily, the mind won’t cooperate and must

assert the sense of volition as it operates. It can only lose this habit and “let go” as

understanding penetrates and dissolves this illusion. This, in essence, is really the only thing

obscuring our actuality, our absolute rest and total liberation.

 (See Original Chinese text below)

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Certainly! I will translate the provided Chinese text into English, ensuring precision and clarity. Each sentence or dialogue line will be distinctly separated for ease of understanding.

Title: "Non-Duality of phenomena and self"

Author: Yuan Yin Lao Ren

Source: Original

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A monk asked Zen Master Da Sui (a Dharma successor of Master Wei Shan Ling You): "When the great thousand worlds perish, does the Dharma body also perish?" Da Sui replied, "The Dharma body perishes too." This statement confounded people all over the world. However, when Zen Master Tou Zi Qing heard this, he immediately prepared incense and bowed in respect, declaring that Da Sui was an ancient Buddha reincarnated.

The true Dharma body, being the marvellous substance of true suchness, is neither born nor destroyed, neither comes nor goes, is unshakable and unchanging, a wondrous body that is eternally fresh throughout the ages. How could it be destroyed when the great thousand worlds perish? This statement seems to contradict the Buddha's teachings, possibly leading to confusion and misleading people. Could it result in falling into the Vajra Hell? But if it is a true mistake, why would Tou Zi Qing, a great Zen practitioner, pay respects and praise him as an ancient Buddha reincarnated?

In reality, what we call the world, regardless of its phenomena, is all a manifestation of the Buddha-nature — the Dharma body — of all sentient beings. Without the Dharma body, nothing exists. The Lotus Sutra says, "This Dharma remains in its realm, and the appearance of the world is ever-present." It means everything in the world is established through the manifestation of the Dharma body. "This Dharma" refers to any phenomena, and "realm" refers to the true Dharma realm, meaning the appearance of the world is the Dharma body, and the Dharma body is the appearance of the world.

We know that principle are revealed through phenomena, and phenomena are actualized through principle. Principle and phenomena are inseparable. Thus, the scriptures state: "Nature and appearance are non-dual; mind and environment are one." Since the mind — the Dharma body — is ever-present and indestructible, the appearance of the world naturally remains as well.

From the surface, the world appears as ever-changing and transient, but the essence of things is never destroyed. When something perishes here, it arises there, merely shifting places. Su Dongpo said in "Ode to the Red Cliff": "Do you also know about water and the moon? The passing is like this, yet it never truly leaves; the waxing and waning are like that, yet they never really increase or decrease. If observed from the perspective of change, even heaven and earth cannot last a moment; from the perspective of the unchanging, everything and I are endless." He used water and the moon to illustrate that the apparent nature of all things changes, but their essence never does. He also pointed out that those who cling to appearances see the world as constantly changing, while those who are open-minded and wise, recognizing the true essence of things and beings, understand that everything in the world is ever-present and unchanging.

Master Zhao also discussed the unchanging truth of things in "The Discourse on the Immobility of Things," which I won't list in detail here; interested readers can consult it themselves.

The reason why things do not change or perish lies in the fundamental nature that manifests and establishes them — the Dharma body — which is eternal and unchanging.

The monk's question, "When the great thousand worlds perish, does the Dharma body perish too?" implies that if the great thousand worlds truly perish, wouldn't the Dharma body perish as well? The monk asked this due to a lack of understanding of the non-duality of phenomena and self. Master Da Sui, a great master, did not engage in lengthy discussions about Buddhist principles. Instead, he directly responded to the monk's line of thought, leading him to an awakening at the point of his doubt. He simply replied, "The Dharma body perishes too." This answer, weighty like a thunderbolt, challenges the common knowledge that the Dharma body is indestructible and unchanging. How could it be said to perish? Could it be a drunken ramble? But Da Sui was a respected contemporary master. Why would he say this? This sudden shock shakes off the conventional interpretations and delusions of the practitioner.

At that moment, swift as lightning, when not a single thought arises, the monk feels as if blood surges beneath his skin, soon to receive a message that will allow him to return home and sit in stability.

In the Zen tradition, responses come in various forms: straightforward explanations, direct pointing, indirect hints, or even provocative challenges. The purpose is to enable the inquirer to grasp the essence and awaken through the words. Therefore, responses are tailored to the seeker’s state, providing appropriate guidance or harsh shocks, to eradicate the learner’s attachments and enable them to personally realize the truth. This is what is meant by 'great capacity, great function' in our tradition.

Take, for example, when the venerable Yan Yang asked Zhaozhou, 'What should be done when nothing is brought forth?' Zhaozhou replied, 'Put it down.' The venerable asked, 'Since nothing is brought forth, what should I put down?' Zhaozhou said, 'If you can’t put it down, carry it away.' At these words, the venerable had a great awakening.

The phrase 'carry it away' often sparks debate. Some say it’s a provocative method: if you don’t realize your mistake and can’t let go, you're told to carry it. This makes you reflect; if there's nothing to carry, why bear the burden? This forces you to recognize what you can’t let go of, leading to enlightenment.

Others interpret 'carry it away' as a scolding. You ask what to do when nothing is brought forth, but clearly, you’re holding on to the idea of 'nothing being brought forth,' which is akin to having an empty space in your mind. Having an emptiness still implies attachment. It should be let go of entirely. When you insist on asking 'what to put down?' and refuse to acknowledge this, you’re metaphorically doused with cold water, scolded to 'carry it away!' This is similar to Yunji visiting Nanquan, who, despite repeated teachings, didn't awaken until Nanquan scolded him, saying, 'Go! You don’t understand my words,' prompting him to realize and return on his own.

Still, others say this is direct pointing. Our true nature is empty and unattached, free from even a thread or a speck of dust. At the moment when 'nothing is brought forth,' this is when true nature manifests. With nothing to mind or to let go of, this is where one should firmly stand. Hence, he’s told to 'carry it away,' essentially instructing him to take responsibility without hesitation. Therefore, the venerable Yan Yang awakened immediately.

Each of these interpretations has its logic and refuses to concede to the others, each holding its merit. It’s like a single drop of ink creating three dragons. But in my opinion, whether it's a challenge, scolding, or direct pointing, as long as one understands, they can use any method, all leading to profound truth. However, if one clings to the idea of 'nothing being brought forth,' holding onto an empty realm, then they are far from the truth.

Master Da Sui’s response to the monk's question was intended to make him reflect on what he had yet to understand, based on what he already knew. Every Buddhist practitioner knows that the Buddha said the Dharma body is eternal and indestructible. Hearing 'the Dharma body perishes too,' which contradicts the Buddha’s teachings, how could it be accepted? This compels one to doubt."

At the moment when he is unable to advance and yet unable to withdraw, suddenly, like a spark from cold ashes or a bean bursting open, he profoundly realizes that the entire universe in all ten directions is his own body, the entire universe in all ten directions is his own light. The great thousand worlds and the Dharma body are one, inseparable. If the great thousand worlds perish, so does the Dharma body. But since the Dharma body is eternally indestructible, so are the great thousand worlds. This monk, through a reverse approach, confirms the truth. In a single statement, Master Da Sui enables the realization of the profound truth of the Lotus Sutra. His skill in guiding others is subtle and admirable, truly deserving of respect.

The ancient sages praised the eternal nature of the worldly phenomena in the Lotus Sutra: "The appearance of the world is ever-present, like an oriole singing in the green trees; truly pitiable are those who are moved and fly away!" Our Dharma body is so splendid and free, encompassing everything, omniscient. Yet, this endless, magnificent scenery is indescribable. As the Zen masters say, "What a charming scene that cannot be painted!" This great Zen master merely used "an oriole singing in the green trees" to depict the endless beauty of this scene, a masterstroke indeed.

In our practice, once we recognize this infinitely beautiful scenery and initially perceive our true nature, we must be good at maintaining it. We should always observe and reflect, not be dragged by external circumstances or tainted by perceptions and knowledge, remaining empty, pure, and unattached. Never be arrogant, thinking we have reached the destination. Initially perceiving our true nature is like a newborn baby, unable to stand and function on its own. We must train in various circumstances, diligently eliminate old habits, and nurture the sacred embryo until it matures and becomes functional. Otherwise, arrogance and indulgence can lead to its premature demise. Therefore, after the phrase "an oriole singing in the green trees," it is said: "Truly pitiable are those who move and fly away." Without proper care and restraint, even if one has initially perceived the true nature, they may fall back into delusion.

Some ask if Buddhist practitioners need to practice Qi Gong as a supplement to their practice. I have composed a verse addressing this, including the issue of maintaining post-enlightenment, which I record here:

"The mind-ground Dharma gate births kings, not relying on Qi Gong for its edge.

Seeking Dharma outside the mind, seeking gains, only leads to laborious emptiness.

When the root and dust are shed, true nature appears, carefully maintained, not to be forgotten;

Standing firm, not biased, seeking nothing, the Way is ever true."

Master Da Sui's response to the monk aims for him to reflect and realize the non-duality of phenomena and self. If the master had not fully understood the unity of nature and appearance, how could he have responded so aptly, guiding the monk to an awakening? Thus, Tou Zi paid respects and acknowledged him as an ancient Buddha reincarnated.

If a Zen practitioner's skills are not yet at the level of non-duality of phenomena and self, their words might inadvertently become a joke.

Here's an example:

Once a Zen practitioner, Feng Ji Chuan, saw a skull painting in Ming Yue An and wrote a verse beside it: "The corpse is here, where is the person? It is known that the spirit does not dwell in the skin." This verse shows that he only understood the common principle that the physical body is not the true self, and the spirit is the true self, eternal and able to leave the body, not confined by it. Hence, "the spirit does not dwell in the skin." He had not yet realized the secret of the non-duality of phenomena and self, the unity of nature and appearance.

When Great Wisdom Master Gao came to the hermitage and saw this, he did not agree and wrote another verse: "This very skeleton is the person; the spirit is the skin, the skin is the spirit." A true enlightened person understands that one is all, and all is one, without distinction between self and others, phenomena and self. Hence, it is often said, "Holding a blade of grass becomes a six-foot-tall golden body," which is the same idea.

The same case, under the guidance of an enlightened person, shows a completely different perspective. In the past, State Minister Pei Xiu, while attending Master Huangbo, saw a portrait of Bodhidharma on the wall and asked the master, "The image is here, where is the person now?" The master called Pei Xiu, who responded. The master said, "Not elsewhere." Pei Xiu had an awakening at that moment. How fortunate to have the guidance of an enlightened master! This is why it's precious to have a renowned teacher's guidance in Zen practice.

From this, we understand that enlightenment is realizing the non-duality of phenomena and self. If one still harbors the intent of seeking externally, hoping for gains, constantly contemplating how the Dharma body should be, thinking about how to achieve the Sambhogakāya and Nirmāṇakāya, then one is still playing with shadows, not truly enlightened, and not a true practitioner. Linji Yixuan said: "Your one thought of pure mind

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is your house's Dharma body Buddha; one thought of non-discriminative mind is your house's Sambhogakāya Buddha; one thought of non-differentiating mind is your house's Nirmāṇakāya Buddha." In the teachings, these three bodies are considered ultimate, but in my view, they are mere concepts, illuminations of understanding, all just reflections of light and shadow. Great practitioner, recognize that the one who plays with shadows is the source of all Buddhas. Realizing this person, every place becomes your abode. It's clear that everyone inherently possesses these three bodies: the pure and unstained is the Dharma body; the bright and illuminating is the Sambhogakāya; the transformative and unattached is the Nirmāṇakāya. There's no need to seek externally; recognizing what is inherently ours and then ceasing delusion and habitual tendencies, constantly remembering this true person, is to be a Buddha or patriarch.

Master Han Shan said, "The reason why prajna quickly concludes practice is because everyone inherently possesses this mind light." Master Gui Feng commented, "The truth can be realized instantly, but it's difficult to completely remove lifelong habits. Constant vigilance, reducing them further and further, is needed for full realization." It shows that enlightenment is not difficult; the challenge lies in post-enlightenment maintenance. People today are often too clever for their own good, lacking sincerity. I've seen those who have realized their inherent nature but, due to heavy habitual tendencies, are often swept away by circumstances, wandering aimlessly in delusion, unable to advance in their practice. They end up halfway enlightened or lost after enlightenment, a truly pitiable state. Not to mention those who haven't realized; those who have but don't constantly return to the truth, vigilantly protecting themselves, allowing themselves to wander and sink, are truly tragic.

If we can, after realization, constantly remember and care for this positionless true person, as the Amitabha Sutra says, single-mindedly and devotedly being mindful of Buddha, whether for one day, two days, or even seven days, constantly protecting our true nature, then wisdom will grow daily. Let alone one or two years, it will surely become one with us.

In conclusion, if we fear not the hardships, dread not the long journey, hold correct views, and diligently practice, recognizing this mind devoid of thoughts as our true face, and then rigorously protect it, training tirelessly amidst various circumstances, diligently eliminating delusions, we will realize the non-duality of phenomena and self, the complete and holy fruit. This is not difficult. A proverb says, "Nothing is difficult for those who set their mind to it." Since any difficult task can be accomplished by a determined person, so can we. Why fear difficulties? I encourage everyone to strive together.

物我不二 作者：元音老人来源：原创时间：2015-12-15 分享： 僧问大随禅师(沩山灵佑禅师法嗣)：“大千坏时，法身坏不坏？”随曰：“法身也坏。”此语疑煞天下人。但投子青禅师闻之，便装香作礼，称大随乃古佛出世。 法身真如妙体，乃不生不灭，不来不去，不动不摇，不变不易，亘古常青之妙体，如何随大千世界坏时而毁灭？此语与佛所说大相径庭，莫非错下名言，淆惑世人，要落金刚地狱么？但如真错了，投子青是大禅德，为什么要装香作礼，赞他是古佛再世呢？ 原来所谓世间者，不论什么事物，都是我们广大众生的佛性——法身——所变化显现，离开法身，什么也没有。《法华经》说：“是法住法位，世间相常住。”就是说世间的一切事物无一不是依法身显现而建立的。以“是法”就是不论什么事物，而“法位”就是一真法界，也就是说世间相就是法身，法身就是世间相。 我们知道，理以事显，事以理成，理和事是分不开的。理事既无可分，故经云：“性相不二、心境一体。”既然心——法身常住不坏，那么世间相也就自然常住了。 从世间相的表面上看，似乎是沧海桑田，瞬息万变不久长的，但事物的本体实无坏灭，不过在这边坏了，到那边又生了，搬了一个场而已。苏东坡先生在《前赤壁赋》中说：“客亦知夫水与月乎？逝者如斯，而未尝往也；盈虚者如彼，而卒莫消长也。盖将自其变者而观之，则天地曾不能以一瞬；自其不变者而观之，则物与我皆无尽也。”他假水和月，说明万物的假相在变化，而实体未尝变易。同时又进一步说明，心情不豁达执假相的人，看世间是沧海桑田，瞬息万变的；而开朗明智之士，识得事物与众生一致的真体，就知道天地间的一切一切，皆是长住不变的了。 肇法师在《物不迁论》中，也举数例详论了事物毫无变迁的真理，就不一一列举，请诸仁自己去检阅吧。 事物之所以不变迁，不消灭，究其实际，就在显现、建立这些事物的根本——法身——是法尔不生不灭，亘古常存的。 今僧问：“大千坏时，法身也坏了吗？”大千若真个坏了，法身岂不也坏了吗？问话之僧，因不明物我不二之理，而有此问。大随乃大手笔宗师，不和你说长道短，大谈佛理，只顺其语脉上下搭，叫你知痛觉痒，于心念不行处，蓦然回首，瞥见本性。乃随声答曰：“法身也坏。”这一答，大有雷霆万钧之重，因尽人皆知，法身是不生不灭、不变不易的，怎么说法身也坏呢？难道是醉汉说胡话吗？但大随是当代大德呀，怎么如是说呢？这一突如其来的雷震，就将学人平时义解、妄想全盘震落。在这急如闪电的一念不生的刹那，这僧如皮下有血，即将于斯得个消息去归家稳坐。 禅师家答话有正说，有直指，有旁敲，有反激等等不同的手法。其目的不外使来问者于言下知机，语端省悟。故皆就来者之机，施以适宜的指示，或恶辣的钳锤，以剿绝学人粘缚，而亲证本来，此即宗下所谓大机大用也。 如严阳尊者参赵州问：“一物不将来时如何？”州曰：“放下着。”尊者曰：“既是一物不将来，放下个什么？”州曰：“放不下，担起去。”尊者言下大悟。 这“担起去”一语，常常使人发生争论。有人说，担起去是反激法，你不知过错，放不下，就让你挑着走，从而使你反省，没东西不用挑，挑着走还是有东西，逼你认识放不下的东西，放下而开悟。 有的说，担起去，是呵斥句。你问一物不将来时如何？你心中明明有一个“一物不将来”在，这等于心中还有个“空”在，有个空，还是有住，应该放下，空也不住才是。你强调“放下个什么？”不认账，就浇你一盆恶水，呵斥你，担起去！这等于云际参南泉，虽累经开示，而不开悟，南泉呵斥曰“去！你不会我话”一样，叫他言下知痛，回头自荐也。 更有人说：这是直指法。本性空灵，一丝不挂，一尘不染，这一物不将来，正是本性显现时。这个心无可心，放无可放的，正是当人安身立命处，故叫他担起去，也就是嘱咐他当仁不让，当下承当也。所以严阳尊者当下大悟。 这三种说法各说各有理，各不相让，各有千秋。真是一点水墨，三处成龙。但依拙见，反激也好，呵斥也好，直指也好，会得的，自可横弄竖拈，皆成妙谛，但如认着个“一物不将来”，有个空境在，则失之远矣。 大随答此僧之问，欲其在已明白的常理上，反省其未明之事理。因学佛者，人人都知道佛说法身常住不坏，今闻“法身也坏”之说与佛相违，何能接受？这就逼令其生疑。在他欲进不能，欲罢不得之际，蓦然冷灰爆豆，猛省尽十方世界是自己全身，尽十方世界，是自己光明。大千原与法身共一体，从不相离，大千若坏，法身岂不也坏！但法身是亘古常存永不败坏的，那么，大千也不坏了，使此僧从反面证得真理。一言之下，使人悟得法华真谛，大随真是狮子儿，接人之手段，微妙如此，真令人景仰赞叹之至。 古德颂法华世间相常住云：“世间相常住，黄莺啼绿树；真个可怜生，动着便飞去！”我们的法身，就是这么瑰丽潇洒，是无物不具，无所不知的。但这无尽的艳丽的风光，是无法将它描绘出来的。正如禅师家所说“好个风流画不成！”今这位大禅德，仅淡淡地用了“黄莺啼绿树”，就将这一派无尽风流的美丽春光，全盘勾勒出来，真不愧是画龙点睛之笔。 我们用功修法，识得这无限美好风光，初见本性后，务须善于保任。时时处处观照，外不为事境所牵，内不被见闻觉知所染，时时空净无住。万万不可轻狂，以为到家了事。须知初见本性，只如初生婴儿，不能自立起用，须在境上磨炼，勤除旧习，保养圣胎，迨其成长方能起用。否则，狂妄放纵，即将夭折于襁褓中。所以此颂于“黄莺啼绿树”后接下来就说：“真个可怜生，动着便飞去。”你不妥善保护，狂妄乱动，虽然已初见本性，也将落个悟后迷。 有人问，学佛者于修法外是否还须习气功以补助之？我曾赋一颂。其中也曾谈到悟后保任的问题，今录之如下： 心地法门诞生王，岂假气功助锋芒！ 心外取法求有得，徒自辛劳落空亡。 根尘脱处自性现，绵密保任莫轻忘； 立定脚跟毋偏颇，一无所求道真常。 大随禅师答此僧问，是令其反躬自究，而悟物我不二之理，大师若不彻悟性相一体，焉能顺其语脉下搭，轻令此僧言下知归？故投子装香作礼，而称其为古佛再世也。 禅师家如功夫未到物我不二之地，出言吐语难免不闹笑话。 兹举一例： 昔禅者冯济川，见明月庵壁间画一髑髅，乃于旁题一颂云：“尸在这里，其人何在？乃知一灵，不居皮袋。”观其颂，彼只悟常理，色身不是真我，性灵乃真我。性灵是常住不灭，可以离开肉体自由来去，不为肉体所拘的。所以说：“乃知一灵，不居皮袋。”尚未悟物我不二，性相一体之秘。 大慧杲禅师来庵，见之不肯，另作一颂云：“即此形骸，即是其人；一灵皮袋，皮袋一灵。”真悟道人，深知一即一切，一切即一，无自他之分，物我之隔。故宗下常言“拈一茎草作丈六金身”，即此意也。 同样一个案例，在悟道人指授下，风光即迥不相同。昔裴休相国，随侍黄檗禅师次，见壁间达摩大师像，问禅师曰：“像在这里，人今何在？”师召裴休曰：“裴休。”休应诺。师曰：“不在别处。”休当下有省。在明眼大师指授下悟来，多少庆快！此参禅所以贵有名师指授也。 从此可知，悟道就是悟物我不二。如果尚存向外驰求之意，希望有得之心，常在揣摩法身如何才是，拟度报身、化身如何获得，那就还在弄影，未曾真悟本来，不名道人。不见临济祖师道：你一念清净心光，是你屋里法身佛；一念无分别心光，是你屋里报身佛；一念无差别心光，是你屋里化身佛。在教家论此三身为极则，在山僧见处则不然，此三种身是名言，亦是三种依明，都是光影。大德，你且认取弄影的“人”是诸佛之本源。识得此人，一切处是你归舍处。可见三身，人人本具，清净无染就是法身；光明朗照就是报身；事物变现无著就是化身。不需拟摸求取，只于识得本有后，息妄除习，念念不忘此真人，便是佛祖。 憨山大师云：“般若所以收功之速者，以人人本具此心光也。”圭峰大师云：“真理可以顿达，惟多生积习难以卒除，长须觉察，损之又损，方能圆证。”可见悟道不难，难在悟后不忘保任耳。今人聪明有余，老实不足。尝见已悟本有之人，以习气重故，往往为境所夺，随妄念流浪而不知止，以致功夫不能上进，落得个半青半黄，或者悟后迷的下场，诚可哀也。其未悟者固无论矣，已悟之人，不知念念归真，严密保护，任其流浪沉沦，不亦冤乎？！ 吾人苟能于悟后，念念不忘照顾此无位真人，如《弥陀经》所说专心致志念佛一样，若一日，若二日，乃至七日，念念相续不忘地保护本真，则智慧日生。何况一年二年，必然打成一片。 综上所述，我们只要不畏艰难，不怕路遥，端正观念，精进修习，识得此离念的灵知，便是我人的本来面目，然后严加保护，在事境上不懈地锻炼，勤除妄习，则会万物归自己，亲证物我不二的圆满圣果，绝非难事。谚云：天下无难事，只怕有心人。既然不论什么难事，只要肯攀登的有心人，皆能成办，那么，彼丈夫，我亦丈夫；彼能成，我亦能成，何畏患之有哉？请与诸仁共勉。

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(See Original Chinese text below)

Written by Yuan Yin Lao Ren

Published in the "Zen" journal, issues from the 3rd quarter of 1993 to the 3rd quarter of 1995

Gao Feng: Where is the master?

Master Gao Feng first visited Master Duanqiao Lun for Zen meditation, focusing on the question "Where does life come from and where does death go?" He diligently pursued this day and night, without rest or sleep. Later, he visited Master Xueyan Qin, who asked him, "Who brought you this dead corpse?" Before the master could answer, he was expelled. Despite numerous such experiences, the master not only harbored no resentment but grew more devout in his meditation. (Nowadays, people get offended by just a bit of harsh speech, let alone physical discipline. This shows how earnestly and sincerely the ancients practiced Zen. Such dedicated practice surely leads to enlightenment and realization. Shouldn't we, the younger generation, feel ashamed and strive even more diligently?)

During his meditation, the master once dreamt of his time in Master Duanqiao Lun's chamber, recalling the question "All things return to one, but where does that one return to?" This sparked a great doubt in him, keeping him awake for three days and nights. (In Zen, it is essential to foster doubt; when doubt arises, it encompasses the whole being, and good news is imminent.)

On the day commemorating Bodhidharma, the master went with others to chant scriptures at the Three Pagodas. Looking up, he saw a portrait of the Fifth Patriarch Yanhe with the inscription: "For thirty-six thousand mornings and evenings over a hundred years, it turns out to be this man." Suddenly, he had an epiphany and broke through the question of the dead corpse.

After his enlightenment, he visited Master Qin again. Upon seeing him, Qin asked, "Who brought you this dead corpse here?" The master responded with a shout! (His demeanor was extraordinary after enlightenment.) Qin picked up a stick (to examine further), and the master firmly said, "Today, you cannot beat me." (Very impressive.) Qin asked, "Why can't I beat you?" (Oh heavens, spare him this.) The master left with a flick of his sleeves. (Thanks to this move.)

The next day, Qin asked, "All things return to one, but where does that one return to?" (The compassionate heart of the world.) The master replied, "A dog licking a hot oil pan." (Knowing you can neither advance nor retreat.) Qin asked, "Where did you learn this nonsense?" (Who are you asking? It's because of Master Qin's dullness.) The master replied, "Exactly, I wanted Master Qin to doubt it." (Rightfully unyielding.) Qin withdrew. (What can he do but swallow his pride?) From then on, the master's responses were unmatched. (Alone above all.)

One day, Qin casually asked, "Can you be the master during the day?" (Fishing deeply with the hope of catching a golden fish; why harm oneself?) The master replied, "I can be the master." (It seems, it seems, originally, originally. He's lost his anchor star.) Qin further asked, "Can you be the master in your sleep and dreams?" (Adding insult to injury, unforgivable!) The master replied, "I can be the master." (Still not fully awake, how deep is the mud under your feet?) Qin asked again, "When you're in deep sleep, without dreams or thoughts, without seeing or hearing, where is the master?" (Please tell me, Master. Don't hesitate to strike harder! It's not elsewhere.) The master was silent. (The ancient Buddha has long passed; it's a complete defeat.) Qin advised, "From today, don't bother with studying Buddhism or delving into ancient and modern times. Just eat when you're hungry, sleep when you're tired, and when you wake up, invigorate your spirit and ask yourself where the master resides in that instant of awareness." (Don't deceive anyone; treat a 'live' horse as if it's 'dead'.)

The master then redoubled his efforts in meditation, vowing to be a simple monk all his life, determined to understand this point clearly. (Worthy of respect, a true man does not rot like plants and trees.) One day during a nap, a fellow monk accidentally knocked his pillow to the ground, making a loud thud, and the master had a great realization. (It's already late! Was this monk an incarnation of the Bodhisattva of Compassion?)

(Note: The text in brackets is the author's commentary.)

From reading this case, in addition to our genuine admiration for Master Gao Feng's earnest and relentless pursuit of Zen and his profound state of enlightenment, we also gain the following valuable insights:

If we truly want to transcend reincarnation and understand life and death, we must dedicate ourselves wholeheartedly to Zen meditation, focusing on a seemingly meaningless question day and night, in all situations, tirelessly. Only then can we open up to our true nature and personally witness the truth. It's not about understanding some literary meanings or being able to engage in clever banter and writing verses; that's not enlightenment. Nor is it about being physically healthy, living comfortably, and feeling relaxed and at ease.

It's crucial to have doubt in Zen meditation. With doubt, we can cut off false thoughts and accumulate explosive energy. When the right time and conditions come, like gunpowder meeting a spark, we can instantly break through and see our true nature. Otherwise, with incessant false thoughts and no explosive energy, we waste our time. As the ancients said, "Great doubt leads to great enlightenment, little doubt to little enlightenment, no doubt to no enlightenment."

Those who engage in clever speech and writing in Zen, though seemingly profound, only display a temporary facade. Their minds are not truly empty and clear; they always have something in mind. Even if they forcibly calm their minds in meditation, there's always something lurking, preventing the light from shining through. Without realizing their true nature, how can they calm their monkey mind and horse-like desires and achieve great tranquility? Thus, when adversity strikes, their previously peaceful and joyful state disappears.

Such people can't master themselves in their daily lives, let alone in their dreams. They can't remain unmoved in both favorable and unfavorable circumstances. Especially when illness strikes, they're unable to resist and suffer painfully.

Master Dahui Zonggao reprimanded such practitioners as being like mercury in medicine that evaporates upon heating, unable to be truly utilized. How can they transcend life and death, escape reincarnation? Therefore, we must earnestly and genuinely engage in Zen meditation, not just seek answers in words and theories.

Master Gao Feng's first two answers, "I can be the master," show good practice and are exemplary for us. We practice Buddhism to be masters in the face of life and death, not to be dragged down by karma and sink into the sea of suffering. To achieve this, we must first be masters in our daily activities, unaffected by changing circumstances and emotions, and then in our dreams. If we can't do this, how can we talk about transcending life and death? The root of life and death lies in the incessant wandering of thoughts, clinging to circumstances.

For practitioners today, it's already difficult to be masters during the day, let alone in dreams. Sleep is a state of semi-unconsciousness, and death is a state of complete unconsciousness. If we can't master semi-unconsciousness, how can we master complete unconsciousness and transcend life and death? Therefore, to transcend life and death and realize the Way, we must first master our state in dreams. Even those with bold and spirited dispositions, who can remain unattached and free from anger and attachment in daily life, often find themselves involuntarily carried away by dreams. Master Gao Feng's ability to be the master in his dreams, unaffected by dream demons, is a remarkable achievement of meditation. Without enduring great hardships and diligent practice, how could he have achieved this? It's not easy for practitioners to reach this level, and we should admire and praise them.

In contrast, many practitioners today are unwilling to engage in earnest and diligent practice. They avoid the difficult and focus on easy discussions of literary meanings, or they seek answers from others. After understanding some similar principles, they write articles and verses, believing they have attained enlightenment. But this is just living off others' leftovers, not truly their own practice. They can't be masters in the face of life and death. Their words and verses should flow from their own hearts to cover heaven and earth.

Some practitioners, upon experiencing a bit of meditative absorption, such as physical growth, levitation, cessation of breath, entering a fetal breathing state, or exhibiting some psychic powers, mistakenly believe they have achieved enlightenment. However, these are just illusions within meditation, far from true realization. In meditation, one must not cling to any state; clinging halts progress. Especially if psychic powers arise, one must not be self-satisfied, thinking one has attained something. Such satisfaction not only prevents enlightenment but also risks falling into demonic states. The fifty demonic states mentioned in the "Shurangama Sutra" refer to these illusory processes, which are obstacles to the Way. Practitioners must not cling to them to avoid falling into the wrong path and into demonic realms.

Some arrogant individuals misinterpret the "Heart Sutra" and "Diamond Sutra," saying, "Form is emptiness, emptiness is form," and "All phenomena are illusory." Since all phenomena are illusory

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and unattainable, they think, why bother with Zen meditation or chanting the Buddha's name? If there is Zen to meditate on or a Buddha to chant, isn't that adding delusion upon delusion? While these words seem correct, when faced with adversity or an unexpected accident, their beliefs crumble into nothingness.

There are also those who mistakenly think that once enlightened, that's the end. After their initial breakthrough, they believe they have reached the goal and no longer diligently observe and train their minds. As a result, their old habits persist, and they become arrogant and self-satisfied, failing to truly benefit from their realization. In the end, they fall into post-enlightenment confusion, still wandering in the cycle of birth and death. Isn't that a tragic waste?

Furthermore, some people, misled by others, use psychic powers to verify enlightenment. When their practice is effective, and they reach a point where their body, mind, and world dissolve into emptiness, clear and lucid, they mistakenly dismiss this as not their true essence because they don't experience any magical powers. They hurriedly pass over this crucial moment, a great pity! Having missed this critical opportunity themselves, they then wrongly deny others' achievements. This is truly self-destructive behavior. The ancients lamented, "Because it's too close, it's often overlooked."

Today, we record this case for everyone's reference, hoping that everyone can learn from it, improve themselves, strive upward, and attain true realization, so as not to waste their lives in vain.

After learning from and admiring the main character's sincere dedication to the path and his profound practice in the case, we should further discuss the subtleties of the case and the key to practicing the Way, so that everyone can clearly understand the intent of our school, thoroughly investigate the source, and not be misled by halfway efforts, thereby honoring the deep intentions of the ancients.

Master Gao Feng's first two answers, "I can be the master," indeed show good practice, beyond the reach of ordinary Zen practitioners. However, from the standpoint of "sudden enlightenment" in our school, they are somewhat lacking. Let's briefly discuss the subtle aspects:

Zen Buddhism emphasizes direct realization of one's nature and becoming a Buddha, not a gradual process of cultivation. The ancients said, " 'Equal Enlightenment' (Dengjue) and 'Wonderful Enlightenment' (Miaojue) is akin to wearing second-hand straw sandals." If even the 'Equal Enlightenment' (Dengjue) and 'Wonderful Enlightenment' (Miaojue) is disregarded, what about below that? Therefore, our school does not allow for an intermediate process and does not tolerate any trace of effort.

Zen—The Treasury of the True Dharma Eye, the Marvelous Mind of Nirvana—is naked and unadorned, without a speck of dust. With neither an objective external world nor a subjective perceiver, who is there to be the master of whom? Master Xueyan Qin, in his first two questions, "Who brought you this dead corpse?" and "All things return to one, but where does that one return to?" tried to gauge whether Master Gao Feng had completely eradicated any utilitarian thinking. Alas, Master Gao Feng was not yet firm in his practice and fell for the bait, replying, "I can be the master." Isn't this falling into the trap of relativity, of subject and object? This is not in accord with the naked Zen. In our school, such a response is considered "not cutting off completely." It's like binding oneself. By the time he replied the same for the second time, he had completely tied himself up, leaving no room to move. When the third question came, "In deep sleep, without dreams or thoughts, without seeing or hearing, where is the master?" he could only swallow his words and be defeated by the question.

Only later, when the time was ripe and his pillow fell to the ground, did he completely break free and realize that the master was not elsewhere. Everything, including the mountains, rivers, vegetation, and forests, is a manifestation of the master; the chirping of birds, the fragrance of flowers, the singing of orioles, and the dancing of swallows are all the marvelous functions of the master! What more is there to say about being the master or not? Weren't his previous answers utterly messy?

Finally, let's offer three alternative answers to Snow Rock's questions, as a tribute to our fellow practitioners and as a greeting to Master Gao Feng:

Question: Can you be the master during the day?

Answer: Eat when hungry, sleep when tired.

Question: Can you be the master in dreams?

Answer: The sun rises in the morning, and the moon sets behind the mountains.

Question: In the absence of dreams, thoughts, sight, and hearing, where is the master?

Answer: The great void absorbs light and widens the gap; the wind sways the light green willow threads lightly.

Labeling Won Buddhism a cult

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Elsewhere, I also posted in Reddit today:

https://www.reddit.com/r/Buddhism/comments/18ibmwp/i_had_an_epiphany_today/

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