Posts
English translations of Zen Master Hong Wen Liang's blog https://chengdawu.blogspot.com/ below. (I made the translations with the help of ChatGPT)
Also see: English Translations of Zen Master Hong Wen Liang's Blog, Part 2
English Translations of Zen Master Hong Wen Liang's Blog, Part 3
2020年2月14日 星期五
洪师 2020情人节开示
Chinese:
大家情人节快乐！
情人是「真正的自己」，可惜太多的人一辈子不知道，自己「以为的我」，其实是有「能认的我」和「被认的我」。
奇怪！我自己怎么变成两个「能认的我」和「被认的我」？
这样的话，我难道不是有「两个我」了吗？
所以说，自己以为的「我」，不是真正的我，而只是「conceptual I（概念的我）」。
那什么是真正的我呢？
答案是「老实不假惺惺时」的那个就是。
阿侬无端遇上了须菩提，这天叫做情人节。
人间的情人节往往是仇人节的开始。
佛是自觉者，自觉的内容是等正觉，不用概念欺骗自己。
无明真顽皮！
真实人为什么叫云水？
行云流水，难得很。
大头小脚顶不好走！
情以自我为中心叫滥情，情发自无我叫真情。
无我不是道理，只管打坐即无我的本尊，不用找。
日常生活中它的分身跑出来你好我好
English:
Master Hong's Valentine's Day Teaching 2020
Happy Valentine's Day, everyone!
The true lover is the "real self," but unfortunately, too many people spend their whole lives unaware of this. The "self" they think they are actually consists of the "perceiving self" and the "perceived self."
Strange! How did I myself become two—the "perceiving self" and the "perceived self"?
In that case, don't I have "two selves"?
Therefore, the "I" that one thinks oneself to be is not the true self but merely the "conceptual I."
So what is the true self?
The answer is that which is "honest and without pretense."
I unexpectedly encountered Subhuti; this day is called Valentine's Day.
In the human world, Valentine's Day is often the beginning of a day of enmity.
A Buddha is one who is self-awakened; the content of self-awakening is perfect enlightenment, without using concepts to deceive oneself.
Ignorance is truly mischievous!
Why is the true person called "cloud and water"?
To move like flowing clouds and water is very rare.
It's hard to walk properly with a big head and small feet!
Love centered on the self is called indulgent love; love arising from no-self is true love.
No-self is not a theory; just practicing "shikantaza" (just sitting) is the original face of no-self; there's no need to search.
In daily life, its manifestations appear—you and I are well.
2018年11月12日 星期一
【除去五盖、六盖的秘诀】
Chinese:
「堂头和尚慈诲曰。佛祖儿孙，先除五盖后除六盖也。」
我们学佛的人，先除五盖，五盖就是贪、嗔、痴、掉举、疑，心理的不好的习惯。
动不动就生气、动不动就想贪、动不动就high半天，
什么同乐会什么会都有，掉举的一大堆，两杯小酒喝下去什么荒唐的事都做得出来....。
先除五盖后除六盖也，先把五盖拿掉，然后再除掉第六盖。
第六盖是什么？「无明盖」。
「五盖加无明盖为六盖也。唯除无明盖，即除五盖也。五盖虽离，无明盖未离，未到佛祖修证也。」
无明盖是什么？实相实实在在的、如实的这样子，你却弄不清楚叫做无明盖。
不是有一个哲学的问题叫无明，然后把无明的道理弄清楚，不是这样呀。
现实、听到的、看到的、摸到的、闻到的，没办法如实地接受，
都在一个好恶的境界里、妄想的境界里，无法如实地看现实，叫「无明」。
物质世界的诱惑太大，你敌不过它，有了五盖，
你通过修行，色声香味触你都不会执着了，五盖没有了，
高不高明？非常高明了，但要注意这个，还有一个无明盖！
无明盖未离，未到佛祖修证也，还是半途，千万要注意这个。
但是，你如果直接把无明盖拿掉了，前五盖自动就掉了。
不要一个一个去拿，不用「我贪心太重，我先修白骨观」、
「我慈悲心不够所以我先修佛观」，
你只要把无明盖拿掉，五盖就自然消融了。
「道元便礼拜拜谢，叉手白。前来、未闻今日和尚指示，这里箇箇老宿、耆年、云水、兄弟、都不知，又不曾说。」
道元非常感激，从来没有人说过这个重点，非常感激，向如净禅师礼拜磕头，说：「我从以前修行到现在，从来没有人说过这个话，从来没有人知道这个事」，从来也没有人教他。
「今日多幸，特蒙和尚大慈大悲，忽蒙未尝闻处，宿殖之幸，但除五盖六盖有其秘诀也无。」
道元说：「我今天多么幸运，特蒙和尚大慈大悲」，这种事没有人点出来是不知道的，拼命在身蕴边拼命弄，所以有很多方便法门嘛！
忽蒙未尝闻处，宿殖之幸，突然今天听到过去从没听到的，很庆幸我过去做好事做了不少，过去没有那么多的善业的话，今天也听不到这个。
但除五盖六盖有其秘诀也无？这个时候道元还有疑问，要把第六盖直接拿掉的话，老师你是不是有什么密法？
「和尚微笑曰。你向来作功夫，作什么。这箇便是离六盖之法也。佛佛祖祖不待阶级，直指单传离五盖六盖，呵五欲等也。祗管打坐作功夫，身心脱落来，乃离五盖、五欲等之术也，此外都无别事，浑无一箇事，岂有落二落三者也。」
如净禅师听道元还问这个问题就笑了：「你向来作功夫，作什么？」你天天在这边修行都是在做什么？你天天在坐的「只管打坐」就是了嘛！你还要问？所以他笑了。
这个便是离六盖之法耶！佛佛祖祖不论他修行的程度高不高，都是一样地告诉你们，要离五盖六盖才是修行。
只管打坐当下就是与宇宙合一，要去哪儿找？只管打坐，身心脱落，就是离五盖、五欲等的方法，此外还有别的修行方法吗？
English:
[The Secret to Removing the Five Hindrances and Six Hindrances]
"The abbot compassionately instructed: As descendants of the Buddhas and patriarchs, first remove the five hindrances, then remove the six hindrances."
As practitioners of Buddhism, we first remove the five hindrances. The five hindrances are greed, anger, ignorance, restlessness, and doubt—unwholesome mental habits.
Easily getting angry, easily becoming greedy, easily getting high for half a day,
Participating in all sorts of parties and gatherings, a whole lot of restlessness, after a couple of drinks, doing all kinds of absurd things...
First remove the five hindrances, then remove the six hindrances. First take away the five hindrances, then remove the sixth hindrance.
What is the sixth hindrance? The "hindrance of ignorance."
"The five hindrances plus the hindrance of ignorance make six hindrances. Only by removing the hindrance of ignorance do you truly remove the five hindrances. Even if the five hindrances are removed, if the hindrance of ignorance is not removed, one has not yet attained the cultivation and realization of the Buddhas and patriarchs."
What is the hindrance of ignorance? Reality is as it is, true and real, yet you cannot understand it clearly—this is called the hindrance of ignorance.
It's not about having a philosophical issue called ignorance and then trying to understand the theory of ignorance—not like that.
In reality, what you hear, see, touch, and smell, you cannot accept as it truly is,
Always in a realm of likes and dislikes, in a state of delusion, unable to see reality as it is—this is called "ignorance."
The temptations of the material world are too great; you cannot resist them, so you have the five hindrances.
Through practice, you no longer cling to forms, sounds, smells, tastes, and touches—the five hindrances are gone.
Isn't that remarkable? Very remarkable indeed, but you must be aware that there is still a hindrance of ignorance!
If the hindrance of ignorance is not removed, you have not yet reached the cultivation and realization of the Buddhas and patriarchs—you are still halfway there; you must pay great attention to this.
However, if you directly remove the hindrance of ignorance, the previous five hindrances will automatically fall away.
Don't remove them one by one; no need to say, "I am too greedy; I will first practice the contemplation of the impurity of the body,"
"I lack compassion, so I will first practice the contemplation of the Buddha."
As long as you remove the hindrance of ignorance, the five hindrances will naturally dissolve.
"Then Dōgen prostrated in gratitude, folded his hands, and said: Until now, I have never heard the master's instruction. Here, all the elders, seniors, monks, and brothers do not know and have never spoken of it."
Dōgen was extremely grateful; no one had ever mentioned this key point before. He was profoundly appreciative, bowing to Master Rujing, saying: "From the time I began practicing until now, no one has ever said this; no one has ever known this matter," and no one had ever taught him.
"Today I am so fortunate, specially graced by the master's great compassion, suddenly hearing what I have never heard before—this is the fortune accumulated from past lives. But is there a secret method to remove the five and six hindrances?"
Dōgen said: "How fortunate I am today, specially graced by the master's great compassion." If no one points out such matters, one would not know, struggling endlessly at the level of the five aggregates, so there are many expedient methods!
Suddenly hearing what I have never heard before, it's fortunate that I did many good deeds in the past; if I hadn't accumulated so much past merit, I wouldn't have heard this today.
But is there a secret method to remove the five and six hindrances? At this point, Dōgen still had doubts; if one is to directly remove the sixth hindrance, teacher, do you have any secret method?
"The master smiled and said: What have you been practicing all along? This is precisely the method to depart from the six hindrances. The Buddhas and patriarchs, regardless of their level of practice, all directly point out that to practice is to depart from the five and six hindrances, to scold the five desires, etc. Just practice zazen (just sitting), work on your practice; when body and mind drop away, that is the method to depart from the five hindrances, five desires, etc. Besides this, there is nothing else, absolutely nothing; how could there be a second or third thing?"
Master Rujing heard that Dōgen was still asking this question and laughed: "What have you been practicing all along?" What have you been doing in your daily practice here? The 'just sitting' you do every day is precisely it! You still need to ask? So he laughed.
This is precisely the method to depart from the six hindrances! All the Buddhas and patriarchs, regardless of their level of practice, tell you the same thing: to depart from the five and six hindrances is to practice.
Just practice zazen (just sitting); in that very moment, you are one with the universe—where else do you need to look? Just sitting, when body and mind drop away, is the method to depart from the five hindrances, five desires, etc. Are there any other methods of practice besides this?
2017年3月30日 星期四
断除烦恼重增病，趣向真如亦是邪。
Chinese:
大家都说，要除习气非常非常难，这是对的。
但佛教正确的说法是，如张拙秀才所说：
「断除烦恼重增病，趣向真如亦是邪。」
习气是什么？它不是可以具体地指出来或拿得出来的东西，但它的确常让我们说错话做错事，而我们怎么也奈何不了它。
其实学佛不是要把它断除，因为愈想对付它，它来得愈凶。
像叫一个正在哭叫的孩子不哭一样，他会哭得更厉害。
此时最好的方法是不理他，他就会自动静下来。
本来没有的习气，如天空忽然生起的云一样。
既然如此，你就轻轻地放置它，别动它，奇怪！它会安分守己再也不好意思作怪（才不管它消失不消失）。
这种拿得出的本事（力量），非得经只管打坐生不起来。
打坐时尽管痛、乐或各种念头起伏，这些无一不是你的真实，你只要习惯于（这就是真打坐）它们，和它们打成一片，千万不要起个我慢想要降伏、断除或保为自有，假如能每日这样一小坐，你的日常生活自然违顺不相争，必然幸福愉快，过一个不后悔的人生。
English:
"Eliminating Afflictions Only Increases Sickness; Even Aspiring Toward True Suchness Is Wrong."
Everyone says that it's extremely difficult to eliminate habitual tendencies, and that's correct.
But the correct teaching in Buddhism, as Scholar Zhang Zhuo said:
"Eliminating afflictions only increases sickness; even aspiring toward True Suchness is also wrong."
What are habitual tendencies? They are not something that can be specifically pointed out or taken out, but they indeed often make us say the wrong things and do the wrong deeds, and we can't do anything about them.
Actually, learning Buddhism is not about eliminating them, because the more you try to deal with them, the stronger they become.
It's like telling a crying child not to cry—he will cry even harder.
At this time, the best method is to ignore him, and he will naturally quiet down.
Habitual tendencies that originally didn't exist are like clouds suddenly arising in the sky.
Since that's the case, you just lightly set them aside, don't touch them, and strangely enough, they will behave themselves and no longer dare to act up (regardless of whether they disappear or not).
This kind of ability (strength) cannot arise without practicing "just sitting" (shikantaza).
During meditation, even if there is pain, pleasure, or various thoughts arising and falling, all these are your reality. You just need to get used to them (this is true meditation), blend with them, and absolutely do not raise arrogance wanting to subdue, eliminate, or claim them as your own. If you can sit like this for a little while each day, your daily life will naturally harmonize with both adversity and prosperity, leading to inevitable happiness and joy, living a life without regret.
Tag: Hong Shi's Sayings
2017年3月21日 星期二
【正身端坐无余事——2017年3月11日台中讲座节录】
Chinese:
我们最严重的习气是什么？把所有看见的东西认它为一个实际的物体存在。
所有一切，你把它当做物体看的时候，你没有办法进入佛的世界。
个个看什么、听什么、声音也好、痛也好、感受也好，你把它当成是一个可以感受的物质，以这个样子看的话，永远不知道佛的世界是什么。这个是没有经过好好只管打坐的人体会不出来的。
如果你听了我这个话后，说「好！我要打坐！要进入那个境界」，想要进入各个存在不是物体那样存在的境界，错了！进不去。打坐就打坐，如果你又有个想进入什么的念头的话，是不是你的头脑又开始作用了？又开始用你的头脑了。
这个地方很重要，很多人听了这个道理，一上坐之后就开始「我要进入那个所有物质都不把它当作物质的……」，你看，又在动你的大头了。
怎么办？坐就坐呀！身体摆正，只要姿势对了，注意你的姿势很正确，不勉强，不放松，若要注意的话，只要注意这个，自然自然的，你个偏心的、偏物的概念会慢慢退掉。退掉的时候，很奇怪的自然涌起没有办法说的东西……我只能讲……something，没办法讲的东西动起来了、慢慢慢慢动起来，没办法讲它是什么。
你头脑的思想跟外界的感受的作用，只要你慢慢慢慢地离开这两个作用，只管打坐就是这样哦！思想还抓住、还在想这个进入什么境界，那已经在动思想了，这不是只管打坐了。打坐最多最多就只是注意、aware你的姿势有没有摆对，因为不摆对的话就好比气流紊乱。摆对的话，那个不可言喻的、没有办法讲的、不是属于意识的、不是属于感受的、不属于思想的、不属于这些东西的、讲也讲不出来的，慢慢慢慢动起来！我们姑且把它叫做「般若智慧」。
这个东西对你的做人做事很有用啊！该做的做，不该做的不会做，该说的说，不该说的不说，这个力量哪里来？没有经过这样好好打坐的话，哪里会有这个力量？
每天好好上坐，每天好好习惯于这个，这个般若智慧，不管你做小生意、大生意、小工程、大教授……，都有这个东西启动，这个东西（般若智慧）已经不受其他东西的介入、干扰，它可以发挥出你很好的思想、很好的觉受出来，跟我们平常动的思想不一样哦！
这个东西动起来，发挥出来大脑的思想是不一样的呀！也是思想哦！你不要以为般若思想出来后，你的思想就不会动了，佛没有那么笨，佛会教那种跛脚的教法吗？
思想还会出来，感受还会有，但是更灵、更正确、不会偏，你的思想会更精灵、更公正、更慈悲。不要以为我们的思想、感受是不好的，是我们受习气的影响才不好，但是经过我们只管打坐，那些习惯性的思想、感受慢慢退掉之后呢，真的那个没有办法讲的那个般若力量显出来了。
显出来之后的思想是更自由、更广大。这个分际，不坐的人不知道。光拿这个语录背背背，讲那个很漂亮的道理，有什么用？
我今天讲话重了一点，我希望各位坦白、老实、好好打坐，把过去的习气慢慢蒸发掉，为什么打坐很久习气还不掉？（因为）姿势不对！在那里熬痛，痛得要命，好想赶快下坐，这样习气怎么蒸发得掉？
坦然地坐，姿势对了，身体顺了，就好像水煮开了把盖子拿掉一样，习气就蒸发掉了，蒸发掉了之后，你的思想感受更灵更准更清净，不是没有思想，不要搞错了。
English:
[Sitting Upright Without Anything Extra—Excerpt from the March 11, 2017 Taichung Lecture]
What is our most serious habitual tendency? Taking everything we see as an actual physical object existing.
Everything—you regard it as an object—when you view it this way, you have no way to enter the Buddha's world.
Whatever you see, hear—sounds, pain, feelings—you take them as tangible materials that can be felt. If you view them this way, you'll never know what the Buddha's world is like. This cannot be experienced by those who haven't properly practiced "just sitting" (shikantaza).
If after hearing this you say, "Okay! I want to meditate! I want to enter that state," wanting to enter a state where each existence does not exist as a material object—that's wrong! You can't enter it. Just meditate; if you have the thought of wanting to enter something, isn't your mind starting to operate again? You're using your head again.
This point is very important. Many people, after hearing this principle, as soon as they sit down, they start thinking, "I want to enter that state where I don't regard all matter as matter..." See, your big head is moving again.
What should you do? Just sit! Sit upright; as long as your posture is correct, pay attention to having a proper posture—not forcing, not relaxing too much. If you want to pay attention, just pay attention to this. Naturally, your biased concepts toward mind and objects will gradually fade away. When they fade away, something indescribable will strangely and naturally arise... I can only say... something... an indescribable thing starts moving, slowly emerging; there's no way to say what it is.
As long as you gradually leave behind the functioning of your mind's thoughts and external sensations—this is what "just sitting" is! If your mind is still grasping, still thinking about entering some state, then your thoughts are already moving; this is not "just sitting." At most, during meditation, just be aware of whether your posture is correct, because if it's not correct, it's like the flow of energy is chaotic. If the posture is correct, that ineffable, indescribable, not belonging to consciousness, not belonging to sensations, not belonging to thoughts—not any of these things, indescribable—will slowly start to move! We might tentatively call it "prajñā wisdom."
This thing is very useful for your conduct and actions! Do what should be done; won't do what shouldn't be done. Say what should be said; won't say what shouldn't be said. Where does this power come from? Without properly meditating like this, where would this power come from?
Meditate well every day, get used to this every day. This prajñā wisdom, whether you are doing small business, big business, small projects, a university professor... all can activate this thing. This thing (prajñā wisdom) is no longer interfered or disturbed by other things. It can bring out your excellent thoughts and perceptions, different from our usual moving thoughts!
When this thing moves and brings out thoughts from the brain, it's different! It's still thinking! Don't think that after prajñā thoughts emerge, your thoughts will no longer move. The Buddha isn't that foolish; would the Buddha teach such a crippled teaching?
Thoughts will still arise; sensations will still be there, but they will be more agile, more accurate, and not biased. Your thoughts will be more clever, more just, more compassionate. Don't think that our thoughts and sensations are bad; they are only bad because we are influenced by habitual tendencies. But after we practice "just sitting," and those habitual thoughts and sensations gradually fade away, truly that indescribable prajñā power appears.
The thoughts that emerge after this appear are more free, more vast. Those who don't sit won't know this distinction. Merely memorizing these sayings, speaking those beautiful principles—what's the use?
I've spoken a bit heavily today. I hope everyone can be honest, sincere, and meditate well, slowly evaporating past habitual tendencies. Why, after meditating for a long time, do habitual tendencies still not fade away? Because the posture is incorrect! Enduring pain there, hurting terribly, wanting to get off the cushion quickly—how can habitual tendencies evaporate like this?
Sit calmly; if the posture is correct and the body is in harmony, it's like boiling water and removing the lid—the habitual tendencies will evaporate. After they evaporate, your thoughts and sensations become more agile, more accurate, more pure. It's not that there are no thoughts—don't get it wrong.
Tag: Hong Shi's Sayings
2016年11月16日 星期三
六度波罗蜜的禅定与只管打坐的差别
Chinese:
原文：
自西天传至东地，十万八千里；自（释迦）在世传至今日，二千余载。（然则），如参学此道理之辈之所错言，乱称佛祖正传之正法眼藏、涅槃妙心为禅宗，称祖师为禅祖，称学者为禅师，或称禅和子，或有自称禅家流者，此皆是以僻见为根本之枝叶。
西天东地，从古至今，尚无禅宗之称；错乱自称（禅宗）者，是破佛道之魔也，佛祖不招之冤家也。
石门《林间录》云：菩提达磨，初自梁之魏，经行于嵩山之下，倚杖于少林，面壁宴坐而已，非习禅也。久之，人莫测其故，因以达磨为习禅。
夫禅那，诸行之一耳，何足以尽圣人？而当时之人，以之为史者，又从而传于习禅之列，使与枯木死灰之徒为伍。虽然圣人非止于禅那，而亦不违禅那。如《易》出于阴阳，而亦不违乎阴阳。
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洪师开示：
学佛无法脱离打坐，不打坐、不禅坐却想学佛，没有办法。
达摩以实际的行动示人，面壁宴坐而已。
非习禅也！这个很重要。禅不是修来的、不是学来的。
他们以为打坐是一个方法，他们不知道达摩在做什么，只看他在打坐，就说「那是打坐派的」，甚至不懂的人批评「枯坐」，或以为「等待开悟」，误会以为打坐打坐，坐在那里等待有一天时节因缘到了就会开悟，误会成这样，误会「他们在修习禅」，所以习禅是这样来的。
坐禅非习禅也！不懂的人在旁边看，好像他们在等待开悟、「待悟禅」，就是习禅嘛！真正的禅不是呀！
懂吗？这一点非常非常重要，打坐不是在求身的安定、不是在求心的安定。
只求身心的安定的话，这个不是佛法。
当然在打坐的过程中，身心会慢慢安定下来，那是自然的。
但不是说为了身心的安定，这个不是佛法。
六度波罗蜜有没有「禅那」？
有呀！所谓「禅那」是诸行之一耳，很多修行方法里的一个。
现在讲「禅那」哦！不是「禅」哦！
不是佛讲的「正法眼藏、涅槃妙心」哦！
我们这里讲的禅，跟「禅那」不一样。
「禅那」是专门求身心的安定，这个是诸行之一！
只不过是很多修行方法里的其中一个。
把「禅那」翻成英文叫meditation，meditation是正法眼藏吗？
不是啊！所以如果把正法眼藏、把打坐当做是meditation的话，错了，不是。
所以只管打坐不是meditation。
我在介绍只管打坐的时候为什么从不讲meditation？
meditation就是坐在那里，身心静下来，静下来后会起各种变化，身心是一如的，心定下来，生理会引起各种变化，这个是禅定。
但是禅定是禅定，禅定不等于是正法眼藏、不等于涅槃妙心，不是的。
所以我劝各位只管打坐，不叫meditation，翻成什么最恰当？just sitting，打坐就是打坐，不是你在打坐，是打坐在打坐。
English:
The Difference Between Dhyāna in the Six Pāramitās and Shikantaza (Just Sitting)
Original Text:
From the Western Heaven (India) transmitted to the Eastern Land (China), a distance of 108,000 li; from the time of Śākyamuni Buddha to today, over 2,000 years. However, those who study this path mistakenly refer to the true Dharma Eye Treasury and the Marvelous Mind of Nirvāṇa, correctly transmitted by the Buddhas and patriarchs, as the "Zen School," calling the patriarchs "Zen patriarchs," calling practitioners "Zen masters," or "Zen monks," or even some call themselves "Zen family lineage." All these are branches and leaves rooted in biased views.
From India to China, from ancient times to now, there has never been a term "Zen School"; those who mistakenly call themselves (the Zen School) are demons destroying the Buddha's path, enemies unacknowledged by the Buddhas and patriarchs.
In Shimen's "Lin Jian Lu" it is said: Bodhidharma, initially from Liang to Wei, traveled under Mount Song, rested his staff at Shaolin, and only faced the wall and sat in peace—he did not practice Zen meditation (as a method). After a long time, people couldn't fathom his purpose, so they thought Bodhidharma was practicing Zen meditation.
Now, Dhyāna (meditation) is only one of many practices—how could it encompass all of the sage's teachings? Yet people of the time, those who recorded history, transmitted it as practicing Zen meditation, causing him to be grouped with those like withered wood and dead ashes. Even so, the sage not only did not stop at Dhyāna, but also did not oppose Dhyāna. Just as the "I Ching" comes from yin and yang, but does not oppose yin and yang.
===========
Master Hong's Teaching:
Learning Buddhism cannot be separated from meditation; wanting to learn Buddhism without meditating or practicing zazen is impossible.
Bodhidharma demonstrated through actual actions—just facing the wall and sitting peacefully.
He was not practicing Dhyāna! This is very important. Zen is not something you cultivate or learn.
They thought that meditation was a method; they didn't know what Bodhidharma was doing. They only saw him meditating and said, "That's the meditation sect," or those who didn't understand criticized him as "dead sitting," or thought he was "waiting for enlightenment," mistakenly believing that meditation was sitting there waiting for the time and conditions to ripen to become enlightened. Misunderstanding in this way, they thought "they were practicing Zen meditation," so the practice of Zen meditation came about like this.
Zazen is not practicing Zen meditation! Those who don't understand see from the side and think they are waiting for enlightenment, "waiting for enlightenment Zen," which is practicing Zen meditation! True Zen is not like that!
Understand? This point is extremely important. Meditation is not about seeking physical calmness, nor about seeking mental calmness.
If you only seek physical and mental calmness, this is not Buddhadharma.
Of course, in the process of meditation, the body and mind will gradually calm down—that is natural.
But it's not that we meditate for the sake of physical and mental calmness—that is not Buddhadharma.
Does the Six Pāramitās include "Dhyāna"?
Yes! So-called "Dhyāna" is just one of many practices.
Now we're talking about "Dhyāna," not "Zen"!
Not the "True Dharma Eye Treasury, Marvelous Mind of Nirvāṇa" spoken by the Buddha!
The "Zen" we talk about here is different from "Dhyāna."
"Dhyāna" specifically seeks physical and mental calmness—this is just one of many practices!
It's just one among many methods of practice.
Translating "Dhyāna" into English is called "meditation." Is meditation the True Dharma Eye Treasury?
No! So if you take the True Dharma Eye Treasury, take meditation as "meditation," that's wrong—it isn't.
Therefore, "just sitting" (shikantaza) is not meditation.
When I introduce "just sitting," why do I never mention "meditation"?
Meditation is just sitting there, body and mind quieting down, and after quieting down, various changes occur. Body and mind are one; when the mind settles, physiological changes will arise—this is meditative absorption (samādhi).
But samādhi is samādhi; samādhi is not equivalent to the True Dharma Eye Treasury, not equivalent to the Marvelous Mind of Nirvāṇa—it isn't.
So I advise everyone to "just sit," not call it meditation. What's the most appropriate translation? "Just sitting"—sitting is just sitting; it's not that you are sitting, it is sitting that is sitting.
Tag: Hong Shi's Sayings
2016年1月23日 星期六
正法眼藏——见佛（上课摘要）
Chinese:
【若亲近法师，即得菩萨道】
得师之髓，谓“亲近”。
【如许多之蔓枝行李即得也】
在日常生活中各种驴事马事里修行，就是果上妙修。
【释迦牟尼佛告一切证菩提众言：深入禅定，见十方佛。尽界者，深也，以是十方佛土中故。】
尽界就是无界、无边界，都说无边界、无境了，你怎么进去？
我们现在一举一动都是凡夫境界，在凡夫境界中，正身端坐，自己根本不知道那已经是在十方佛土中了。深入禅定一定是很舒服吗？气脉全通吗？错了呀！脚会麻、会痛，也是深入禅定！麻、痛，不当它是一回事，如实面对现实、正确如实的显现，安住在上头不被它带走，叫深入禅定。
所以不要去讲什么禅定有什么境界（都说尽界、无界了），只问有没有真的去盘起腿来好好上坐。
每天上坐，道元禅师说，若你心中抱有怀疑也没关系，不用想怎么可以怀疑、不用想一定要把怀疑解决掉了才坐（把怀疑解决掉才坐的那也是错了，表示还是想用头脑去解决），不需要抛弃你的怀疑，只管上坐就对了（必须是只管，如果上了坐还一直造作妄想，那就等于做别的事了，不是打坐了）。
【深入者，长长出不得也】
在日常生活中的行为，一直受到每天打坐的影响，就像敲钟一样，下坐了，钟声仍绵绵不断。
【自见佛而见佛故，由禅定深入禅定】
打坐可以带入更深的打坐。
English:
The True Dharma Eye Treasury—Seeing the Buddha (Class Summary)
[If one closely associates with a Dharma teacher, one attains the Bodhisattva Path]
Obtaining the essence of the teacher is called "close association."
[Like many creeping vines, one attains it through daily affairs]
Practicing in the midst of various mundane affairs in daily life is marvelous cultivation within the fruition.
[Śākyamuni Buddha told all those who had attained enlightenment: Deeply enter samādhi to see the Buddhas of the ten directions. 'Exhausting the realm' means deep, because it is within the Buddha-lands of the ten directions.]
"Exhausting the realm" means there is no boundary, no limit. If it's said to be boundless and without borders, how do you enter?
Our every action now is in the ordinary realm; sitting upright in the ordinary realm, we don't realize that we are already in the Buddha-lands of the ten directions. Is deeply entering samādhi necessarily very comfortable? Are the energy channels all open? Wrong! Legs may go numb, may hurt—that is also deeply entering samādhi! Numbness, pain—don't take them as something significant. Face reality as it is, manifest correctly and truthfully, abide without being carried away by them—that is called deeply entering samādhi.
So don't talk about what kind of states there are in samādhi (it's said to be boundless and without borders). Just ask whether you've really sat down properly with crossed legs.
Sit every day. Dōgen Zenji said, if you have doubts in your heart, it's okay. No need to think about how you can have doubts; no need to think that you must resolve your doubts before sitting (thinking that you must resolve your doubts before sitting is also wrong—it means you're still trying to solve it with your head). You don't need to abandon your doubts; just sit—that's correct (it must be "just sitting." If after sitting you are still fabricating delusions, then it's equivalent to doing something else; it's not meditation).
[Deeply means one cannot come out for a long time]
Your behavior in daily life is constantly influenced by daily meditation, just like striking a bell—after the bell is struck, the sound continues endlessly.
[By seeing the Buddha oneself, one sees the Buddha; from samādhi, deeply entering samādhi]
Meditation can lead to deeper meditation.
Tag: Hong Shi's Sayings
2015年11月20日 星期五
人最大最根本的妄想是什么？觉得有“我”存在。
Chinese:
佛陀一见明星悟道的第一句大宣言是什么？「奇哉奇哉，一切众生皆具如来智慧、德、相，但因妄想执着不能证得」
所有众生本来就具足如来的智慧、德和相，但为什么不能证得？只因妄想执着不能证得。
人最大最根本的妄想是什么？觉得有「我」存在。
觉得这个东西好吃，谁觉得？「我」觉得。
听到一个声响，谁听到？「我」听到。
打坐时忽然有个很好的境界现前，谁觉得好？「我」觉得好。
有一个能觉受的「我」、有一个被觉受的「对象」，通通都是在一个以我为中心、能所对立的二元境界。
所以有人说：「啊！我开悟了！」。谁开悟了？还有一个「我」觉得我开悟了，开悟变成你的觉知对象，这还不是二元境界吗？
要打破这种妄想，方法有很多，但我觉得最直接、最有力量、最不啰嗦、也不用花你什么钱买一堆法器的，就是只管打坐。
只管打坐不是一种方法，不是说「我」用一个方法叫「只管打坐」，然后坐了就会开悟，不是这样的。坐就是坐，打坐在打坐，不是「我」在打坐。
提起一个念头「这样坐有用吗？」，那就又没有了……
English:
What is the Greatest and Most Fundamental Delusion of People? The Feeling that 'I' Exist.
What was the first great proclamation the Buddha made upon attaining enlightenment upon seeing the morning star? "Wonderful! Wonderful! All sentient beings possess the Tathāgata's wisdom, virtue, and appearance, but because of delusory attachments, they cannot realize it."
All sentient beings inherently possess the Buddha's wisdom, virtue, and appearance, but why can't they realize it? Just because delusory attachments prevent them from realizing it.
What is the greatest and most fundamental delusion of people? The feeling that there is an "I" existing.
Feeling that this thing is delicious—who feels that? "I" feel that.
Hearing a sound—who hears it? "I" hear it.
During meditation, suddenly a wonderful state appears—who feels it's good? "I" feel it's good.
There is an "I" that can perceive, and an "object" that is perceived—all are within a dualistic realm centered on the self, subject and object opposing each other.
So someone says: "Ah! I am enlightened!" Who is enlightened? There is still an "I" that feels "I am enlightened." Enlightenment becomes the object of your awareness—isn't this still a dualistic realm?
There are many methods to break this delusion, but I think the most direct, most powerful, least verbose, and doesn't require you to spend money buying a bunch of Dharma instruments, is "just sitting."
"Just sitting" is not a method. It's not that "I" use a method called "just sitting," and then after sitting I'll become enlightened—not like that. Sitting is just sitting; meditation is meditating; it's not that "I" am meditating.
If you raise a thought, "Is sitting like this useful?" then it's gone again...
Tag: Hong Shi's Sayings
2015年11月9日 星期一
道友之间 纯粹为尚
Chinese:
洪师云：
道友之间，纯粹为尚，只管打坐，一切莫管。
忍辱坚强，排除万难，续佛慧命。
English:
Among Dharma Friends, Purity is Most Important
Master Hong said:
Among Dharma friends, purity is paramount; just practice "just sitting," and don't worry about anything else.
Be patient and strong, overcome all difficulties, and continue the wisdom life of the Buddha.
Tag: Hong Shi's Sayings
2014年9月2日 星期二
只管打坐是大丈夫事，非小智小德所能。
Chinese:
只管打坐是大丈夫事，非小智小德所能。
不舍佛道正门只管打坐的人，前三三后三三，能把名利看淡的人，人间稀有。
幸赖西方哲学思维之功，终能发现佛法的最究竟哲理基础是“只管打坐”（现在很少看到有人发挥细说）。
难怪怀让说“说似一物即不中”，道元说“葛藤”（极其复杂）。
只管打坐是大丈夫事，非小智小德所能。
English:
"Just Practicing Zazen Is the Task of Great Persons; Not Something Achievable by Small Wisdom and Small Virtue."
Just practicing zazen (shikantaza) is the task of great persons; it is not achievable by those of small wisdom and small virtue.
Those who do not abandon the true gate of the Buddha Way—just practicing zazen—before and after, always viewing fame and profit lightly, are rare in the human world.
Thanks to the efforts of Western philosophical thinking, we can finally discover that the most ultimate philosophical foundation of Buddhism is "just practicing zazen" (nowadays, it's rare to see anyone elaborating on this in detail).
No wonder Huai Rang said, "If you say it's like something, you're off the mark," and Dōgen said, "Kattō" (tangled vines, extremely complex).
Just practicing zazen is the task of great persons; it is not achievable by those of small wisdom and small virtue.
Tag: Hong Shi's Sayings
Being Led by Enlightenment
Chinese:
学生：「昨晚半夜才下班，很累很想睡，却觉得想打坐一下再睡，不坐觉得怪怪的，所以还是坐到2点才去睡。」
老师：「不坐会觉得怪怪，这是待悟禅的人梦寐以求都求不到的悟地，是只管打坐每日不断，久了会到的。」
English:
Being Led by Enlightenment
Student: "I didn't get off work until midnight last night. I was very tired and wanted to sleep, but I felt like meditating a bit before sleeping. It felt weird not to sit, so I still sat until 2 a.m. before going to sleep."
Teacher: "Feeling weird if you don't sit—that's a state of realization that those practicing 'Zen awaiting enlightenment' dream of but cannot attain. It's achieved by practicing 'just sitting' daily without interruption over a long time."
Tag: Hong Shi's Sayings
2014年8月28日 星期四
未曾坐禅人，不有如此之道也。
Chinese:
老师：
今日一题：坐禅箴一段文字：
谓执坐相者，即是舍坐相、触坐相也。此道理者，谓既将坐佛，不得不执坐相也。以不得不执坐相故，设若执坐相之为玲珑，然当非达其理也。恁么之功夫，谓脱落身心。未曾坐禅人，不有如此之道也。……
问：
1: 执坐相之玲珑，为什么还是非达其理？这句是何意？
2: 恁么之功夫，谓脱落身心（如净印可道元时这样说），恁么之功夫到底是怎么样的功夫？各位打坐时常常这样吗？
=============================================
1: 既然要打坐就不得不注意坐姿（谓既将坐佛，不得不执坐相故）
2: 假如坐姿非常标准无瑕可击（设若执坐相之为玲珑）
3: 然当非达其理也。（虽然坐姿这么玲珑、这么庄严），但还不算彻底圆满。
4: 打坐时能够不去一直执着坐相，但也不会坐得东倒西歪不像样子。做到不执着坐相但也能维持正身端坐，能够这样超越身与心的分别妄觉（恁么之功夫，谓脱落身心……请问各位，任何时候你都在身心一体的状态吗？心是否自觉跟你的身体分开独立运作？）
5: 从来不认真每日打坐的人怎么会知道有这么一回事？简直就是鸡同鸭讲。（未曾坐禅人，不有如此之道也）。
English:
"Those Who Have Never Practiced Zazen Do Not Know This Way."
Teacher:
Today's topic: A passage from "Zazen Shin" (The Acupuncture Needle of Zazen):
"It is said that to cling to the form of sitting is precisely to discard the form of sitting and to touch the form of sitting. This principle means that since we are sitting Buddha, we cannot help but cling to the form of sitting. Because we cannot help but cling to the form of sitting, even if we cling to the form of sitting as exquisite, still, we have not reached the principle. Such a practice is called 'dropping off body and mind.' Those who have never practiced zazen do not have such a way..."
Questions:
1: Why is it that even if one clings to the form of sitting as exquisite, one still has not reached the principle? What does this sentence mean?
2: Such a practice is called 'dropping off body and mind' (as Master Rujing certified Dōgen in this way). What kind of practice is this exactly? Do you often experience this during your meditation?
=============================================
Explanation:
1: Since we are to practice zazen, we cannot help but pay attention to our sitting posture ("since we are sitting Buddha, we cannot help but cling to the form of sitting").
2: If our sitting posture is extremely precise and flawless ("even if we cling to the form of sitting as exquisite"),
3: Still, we have not fully reached the principle ("still, we have not reached the principle"—although the posture is so exquisite and dignified, it's still not completely perfect).
4: During meditation, we can avoid constantly clinging to the form of sitting, yet we don't sit crookedly or sloppily. Achieving non-attachment to the form of sitting while maintaining an upright posture allows us to transcend the delusive discrimination between body and mind ("such a practice is called 'dropping off body and mind'... Let me ask you all, are you always in a state where body and mind are one? Does your mind ever feel separate and operates independently from your body?").
5: How would people who have never seriously meditated daily know about such a matter? It's like chickens talking to ducks—they simply don't understand each other ("Those who have never practiced zazen do not have such a way").
Tag: Hong Shi's Sayings
2014年8月14日 星期四
独坐大雄峰
Chinese:
已相逢导师以来，则应抛却万缘，不将寸阴错过，精进办道。是故当知拂头燃，学翘足，如是不被魔傥所犯。断臂得髓之祖更非他，脱落身心之师已是自。释迦牟尼佛曰：欲遇演说无上菩提之师，则莫视种姓，莫看容颜，莫嫌非，莫思行，但尊重般若故，日日……更莫（令彼）生患恼之心。如是菩提之道，必有所得。
以上摘自《正法眼藏·礼拜得髓》一篇。
在生活中，每一个人有时都难免偏离身心本来的平静，要能及时察觉过来，就要靠大家平时的打坐。这是不二法门，讲天大的道理没用，向人磕头乞求也徒然。只管打坐、独坐大雄峰。
English:
"Sitting Alone on the Great Hero Peak"
Since we have encountered the guiding teacher, we should cast aside all myriad conditions, not let a moment slip by, and diligently practice the Way. Therefore, we should know to brush off the dust from our heads, learn to tiptoe, so as not to be afflicted by demons. The patriarch who obtained the marrow by breaking his arm is none other; the teacher who has dropped off body and mind is oneself. Śākyamuni Buddha said: If you wish to meet a teacher who expounds the unsurpassed bodhi, then do not consider caste, do not look at appearance, do not dislike faults, do not think of conduct, but out of respect for prajñā, daily... furthermore, do not let them give rise to a distressed mind. In such a bodhi path, there will surely be attainment.
The above is excerpted from the "Raihai Tokuzui" (Paying Homage and Attaining the Marrow) chapter of the Shōbōgenzō.
In life, everyone occasionally deviates from the original tranquility of body and mind. To be able to promptly become aware of this, we rely on everyone's regular meditation. This is the non-dual Dharma gate; speaking grand theories is useless, kowtowing and begging others is futile. Just practice zazen, sit alone on the Great Hero Peak.
Tag: Hong Shi's Sayings
2014年7月30日 星期三
法报化三身
Chinese:
法身：头脑想的；
报身：实质的皮肉之躯；
化身：行动本体；
这些都是道理，那么现实到底是什么？
怀让经过八年才说，「说似一物即不中」，也就是六祖说的「什么物恁么来」，有时简称为「什么！」不要给佛学名词骗了。
照见、照见，如实看（观）现实。
English:
The Three Bodies: Dharmakāya, Saṃbhogakāya, Nirmāṇakāya
Dharmakāya (法身): What the mind thinks.
Saṃbhogakāya (报身): The actual flesh and blood body.
Nirmāṇakāya (化身): The action itself.
These are all theories, so what is reality after all?
Only after eight years did Huai Rang say, "If you say it's like something, you're off the mark," which is the same as the Sixth Patriarch saying, "What is this that thus comes?" Sometimes abbreviated as "What!" Don't be deceived by Buddhist terminologies.
Illuminating, illuminating—seeing reality as it truly is.
Tag: Hong Shi's Sayings
2014年7月28日 星期一
"He Is Now Exactly Me; I Am Now Not Him."
Chinese:
（一）
1: "我今不是渠"
一般没有学佛的人当然认为花是花（外境、客体），我是我（心、主体），但学佛后虽然知道心境不二，但是现实的生活中，境与自己毕竟完全不同的情况常常出现，只好承认还是“我今不是渠”。
2: "渠今正是我";
学佛法后明知无我，但是常看到一件喜欢的物难免生起贪著的心想要得到，相反地假如遇到不喜欢的事物就想厌离，无意间忘了无我，自我的心又偷偷溜进了物件的客体，这叫做“渠今正是我”。
3: 上述两个情况，无论是谁，都免不了，是十分明白的现实。佛教我们老实审观现实，不要一味玩弄自己的脑袋胡思乱想。“我今不是渠”，理想或抽象观念若玩过了头，轻视甚或忽略了外在的物质世界，结果还是突破不了外境物质的种种窒碍，寸步难行，而且假如没有主体的你，所有一切客体将失去存在的意义和价值，同时也终究无法论定它们为何物。
4: “渠今正是我”则又全面投向于外物，慑服于物质的威力，失去作为一个人的意义与价值，深陷在唯物的深坑，无法自拔。
5: 三祖《信心铭》的“信心不二”和维摩诘所说的“不二法门”的“不二”，表示不是二（“渠今正是我”），但是它又不直接说是“一”（“我今不是渠”），这是千古不变眼前的现实，两种情况（可认为一同时也可以认为二），不可思议彼此互照，这就是现实。
6: 佛的世界不是凭脑袋想象的理想世界，而是在现实的世界中，步步不离大宇宙原则秩序（“我今不是渠”，又是“渠今正是我”的不二真实，是佛说的无上菩提，也是六祖慧能说的“不染污”），举手投足生活在其中（不二真实）的一切“行动本身”就是我们的本来面目。这种不染污的、动容扬古路的“行动的实态本身”就是“佛的实体”。……佛（或悟或真源法性）不是挤破脑筋想出来的理想玩具，是“行的世界”中显现出来的无量寿尊容。
结论：非日出而坐，日入而坐的坐禅人，无法信入此不二法门。
（二）
还是老态毕露，哆哆嗦嗦，真不放心，理说多了怕误大家，现在我再简单地说：
1：我今不是渠；我要过着有“人的尊严”的生活，人像个人。
2：渠今正是我；我不会忽视客观的环境，努力做事赚钱，不仅自利，同时要谋众人的福利。
3：为能做到得心应手，处处得逢渠，不只读经听法，更重要的是每日早晚一小坐，成佛每日。
English:
"He Is Now Exactly Me; I Am Now Not Him."
(Part One)
1: "I am now not him."
Ordinary people who have not studied Buddhism, of course, think that a flower is a flower (external environment, object), and I am myself (mind, subject). After studying Buddhism, although we know that mind and environment are non-dual, in real life, situations where the environment is completely different from oneself often occur, so we have to admit that it's still "I am now not him."
2: "He is now exactly me."
After learning Buddhadharma, we know there is no self, but when we see something we like, it's hard to avoid arising a greedy mind wanting to get it. Conversely, if we encounter something we don't like, we want to avoid it. Unintentionally forgetting no-self, our self-centered mind sneaks back into the object—this is called "He is now exactly me."
3: The above two situations are unavoidable for anyone; they are very clear realities. Buddhism teaches us to honestly examine reality, not to play with our brains and indulge in wild thoughts. If "I am now not him," and we overplay ideal or abstract concepts, looking down upon or neglecting the external material world, we still cannot break through various obstacles of external material environments, making it hard to move an inch. Moreover, without you as the subject, all objects lose their meaning and value of existence, and ultimately, it's impossible to determine what they are.
4: "He is now exactly me" means completely throwing oneself into external things, being overawed by the power of materiality, losing the meaning and value of being a human, deeply trapped in the pit of materialism, unable to extricate oneself.
5: The "non-duality" of faith mind in the Third Patriarch's "Xinxin Ming" (Faith in Mind) and the "Non-dual Dharma Gate" spoken of by Vimalakīrti indicates not two ("He is now exactly me"), but it doesn't directly say it's one ("I am now not him"). This is the unchanging reality before our eyes throughout the ages. The two situations (can be considered one and also two at the same time), inconceivably reflecting each other—this is reality.
6: The Buddha's world is not an ideal world imagined by the brain, but in the real world, every step not departing from the cosmic principle and order ("I am now not him," yet also "He is now exactly me"—this non-dual reality is the unsurpassed bodhi spoken by the Buddha and the "unstained" spoken by the Sixth Patriarch Huineng). Every action and movement, living within it (non-dual reality)—all these "actions themselves" are our original face. This kind of unstained, gracefully manifesting "actuality of action itself" is the "entity of the Buddha."... The Buddha (or enlightenment, or the true source and dharma nature) is not an ideal toy conceived by racking one's brains, but the immeasurable majestic presence manifested in the "world of action."
Conclusion: Unless one is a person who practices zazen from sunrise to sunset, one cannot believe and enter this non-dual Dharma gate.
(Part Two)
Still showing my old habits, rambling on, really not at ease. Saying too much theory may mislead everyone, so now I'll say it simply:
1: "I am now not him": I want to live a life with "human dignity," to be a proper human being.
2: "He is now exactly me": I will not ignore the objective environment, will work hard to earn money, not only benefiting myself but also seeking the welfare of others.
3: To achieve proficiency and meet the situation everywhere, not only should we read scriptures and listen to the Dharma, but more importantly, sit a little every morning and evening—becoming Buddha daily.
