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Also See, English Translations of Zen Master Hong Wen Liang's Blog, Part 1
English Translations of Zen Master Hong Wen Liang's Blog, Part 2
English translations of Zen Master Hong Wen Liang's blog https://chengdawu.blogspot.com/ below. (I made the translations with the help of ChatGPT)
Chinese:
2014年5月18日 星期日
只依風火因緣和合而有動轉施為
昨日上課重點:
夫佛祖家裡本無心性、佛性、識性底道理也。
只依風火（物質）因緣和合而有動轉施為。
而愚人認動轉施為以為識神者也。
請問;會不會又偏向唯物論？你的解讀呢？
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標籤：洪師語錄
English:
Sunday, May 18, 2014
Only Through the Combination of Causes and Conditions of Wind and Fire Is There Movement and Action
Key points from yesterday's class:
In the Buddha and Patriarchs' teaching, there is originally no doctrine of mind-nature, Buddha-nature, or consciousness-nature.
Only through the combination of causes and conditions of wind and fire (matter) is there movement and action.
But foolish people mistake movement and action for the consciousness soul.
Question: Does this lean toward materialism? What is your interpretation?
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Chinese:
2014年5月16日 星期五
萬谷非他心路絕
師：「萬谷非他心路絕。此意請各位離鉤三寸道取看。」
生：「山河大地同歸方寸，此事心行處滅，所以說心路絕。我這樣講太陳腔了」
師：「那為何不用新腔？」
生：「新腔還沒找上我 XD」
師：「因為你動頭腦，但是我很高興你常在萊茵河上帶頭敲唱，好極了。」
生：「感謝老師當頭棒喝」
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標籤：洪師語錄
English:
Friday, May 16, 2014
All Valleys Are Not Other; The Path of the Mind Is Cut Off
Teacher: "All valleys are not other; the path of the mind is cut off. I invite everyone to realize this beyond conceptual hooks."
Student: "Mountains, rivers, and the great earth all return to the heart; in this matter, where the mind ceases to function, so it's said the path of the mind is cut off. My explanation is too clichéd."
Teacher: "Then why not use a new expression?"
Student: "The new expression hasn't found me yet XD"
Teacher: "Because you're using your intellect, but I'm glad you often lead the singing along the Rhine River; that's great."
Student: "Thank you, teacher, for your direct guidance."
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Chinese:
2014年5月14日 星期三
我王庫內無如是刀
上堂。擧。南泉問黃檗。甚處去。檗曰。擇菜去。泉曰。將甚麼擇。檗竪起刀子。泉曰。只解作客。不解作主。師雲。南泉黃檗。故是作家相見。雖然恁麼。若是大佛。別有商量。當黃檗竪起刀子時。代南泉。向黃檗道。我王庫內。無如是刀。參。
——道元禪師《永平廣錄》摘錄
南泉俗姓王，大佛指道元禪師。親故未知，舊識未說，此句不容易解釋？……無如是刀的刀是什麼？道元非常注重說理，老實打坐的人一定有文化，不可以誤解只管打坐。
此處的刀是指道有道無，四句百非，思量不思量，佛量不佛量，金襴衣傳，涅槃妙心，恁麼不恁麼，知有不知有，盡力道得的各種殊勝的說法。
而佛的教法重點在於現實，所以道元的意思是，現實不一定有必要用銳利的言語讓人佩服信服。
可是他同時也提醒大家：我宗唯語句，眼口競頭開，拈出為人處，驢胎馬胎。
這到底是怎麼回事？
南泉常自稱王老師。這裡的刀是雙關語，除指佛性外，意含銳利的言語文字。
關於我相之有無，由於“無我”，鳩摩羅什大師把它譯成空或無，以致於後世不少人誤會龍樹菩薩的原意為空幻，其實無我之原意為“不偏於主觀”（觀念、以心為中心），他並沒有說“如幻的我”在活著。
佛說我們的人生絕非虛無縹緲而是實實在在。
佛法是實存論，腳踏實地，現實得很。
佛道不偏於主觀、理想、觀念、唯心，也不偏於客觀、覺受、唯物。佛道離唯心唯物，是行的世界，要我們行不離大道、宇宙的大原則大原理（法，現成於個個事相，性相一如）。
最原始的大道的具體顯現就是只管打坐的“行”。
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標籤：洪師語錄
English:
Wednesday, May 14, 2014
In My King's Armory, There Is No Such Sword
At the Dharma Hall, it was raised: Nanquan asked Huangbo, "Where are you going?" Huangbo replied, "Going to pick vegetables." Nanquan said, "What are you using to pick them?" Huangbo raised his knife. Nanquan said, "You only know how to be a guest, not how to be a host." The Master (Dōgen) said, "Nanquan and Huangbo met as adepts. Even so, if it were the Great Buddha, there would be another way. When Huangbo raised his knife, on behalf of Nanquan, I would have said to Huangbo, 'In my king's armory, there is no such sword.'" Reflect on this.
—Excerpt from Zen Master Dōgen's "Eihei Kōroku"
Nanquan's secular surname was Wang; the "Great Buddha" refers to Zen Master Dōgen. Close friends may not know, old acquaintances haven't said—it isn't easy to explain this sentence. What is the "sword" in "no such sword"? Dōgen places great emphasis on reasoning; sincere meditators must be educated and should not misunderstand "just sitting".
Here, the "sword" refers to "there is Tao" and "there is no Tao", the four propositions and hundred negations, thinking and not thinking, measuring Buddha or not measuring Buddha, transmission of the brocade robe, the wondrous mind of nirvana, so and not so, knowing and not knowing—all kinds of excellent expressions achieved through effort.
But the key point of the Buddha's teaching lies in reality, so Dōgen means that in reality, it is not necessarily required to use sharp words to impress or convince others.
However, he also reminds everyone: "Our school relies only on words; eyes and mouth compete to open; when bringing forth what's beneficial to people, it's donkey fetus and horse fetus."
What does this mean?
Nanquan often called himself "Teacher Wang". The "sword" here is a pun; besides referring to Buddha-nature, it implies sharp words and language.
Regarding the existence or non-existence of the self, due to "no-self", Master Kumārajīva translated it as "emptiness" or "non-existence", leading many later to misunderstand Nāgārjuna's original meaning as illusory. Actually, the original meaning of "no-self" is "not biased towards subjectivity" (conceptual notion, taking mind as a center). He did not say that a "like-illusion self" is living.
The Buddha said that our lives are absolutely not illusory but very real.
Buddhism is existentialism—down-to-earth, very real.
The Buddha's Way does not lean towards subjectivity, ideals, concepts, idealism, nor does it lean towards objectivity, perceptions, materialism. The Buddha's Way transcends idealism and materialism; it is the world of action/practice, requiring us to act without departing from the Great Way, the fundamental principles of the universe (Dharma, manifesting in every phenomenon; essence and form are one).
The most original concrete manifestation of the Great Way is the practice of "just sitting".
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Chinese:
2014年5月9日 星期五
2007金馬侖禪修——坐中開示
（視頻）
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標籤：弘法電視台
English:
Friday, May 9, 2014
2007 Cameron Highlands Zen Retreat—Teachings During Meditation
(Video)
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Chinese:
2014年5月6日 星期二
無題
盡界彌天，嘉運至。老婆心切，聖降誕，聖降誕。
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標籤：洪師語錄
English:
Tuesday, May 6, 2014
Untitled
Throughout the vast universe, auspicious fortune arrives. With earnest concern, the sage descends, the sage descends.
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Chinese:
打坐不是一件值得誇耀的事
學生問，佛經中女人修道的問題。
洪師：
「
1：不要以色眯眯的眼神看異性
2：不要以花言巧語，騙取異性的歡心
3：彼此交談時，不可心懷邪念
我的解讀如上，因為釋尊不可能不看女人，也不可能不跟女人說話。難怪有一則公案說，涅槃經是佛說也是魔說。
看讀的人是佛還是魔？
有位禪師說，坐久成勞，請各位起來伸伸腰吧。
」
學生問：「什麼是坐久成勞？」
洪師：
「
打坐不是一件值得誇耀、非常偉大而了不起的事，它如同吃飯睡覺，平平凡凡，恢復本來的自己而已，此之謂坐久成勞。
」
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標籤：洪師語錄
English:
Meditation Is Not Something Worth Boasting About
A student asked about the issue of women practicing the Way in the Buddhist scriptures.
Master Hong:
"
1: Do not look at the opposite sex with lustful eyes
2: Do not use flowery words to deceive the affections of the opposite sex
3: When conversing with each other, do not harbor evil thoughts
That's my interpretation, because the Buddha could not possibly avoid looking at women, nor could he avoid speaking with women. No wonder there's a koan saying that the Nirvana Sutra is both spoken by the Buddha and by demons.
Is the reader a Buddha or a demon?
A Zen master said, 'Sitting long becomes tiring; please everyone stand up and stretch your waists.'
"
Student asked: "What does 'sitting long becomes tiring' mean?"
Master Hong:
"
Meditation is not something worth boasting about, or something extremely great and extraordinary. It's like eating and sleeping, plain and ordinary, just restoring your original self; this is what's meant by 'sitting long becomes tiring'.
"
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Chinese:
2014年5月6日 星期二
無題
盡界彌天，嘉運至。老婆心切，聖降誕，聖降誕。
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標籤：洪師語錄
English:
Tuesday, May 6, 2014
Untitled
Throughout the vast universe, auspicious fortune arrives. With earnest concern, the sage descends, the sage descends.
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Chinese:
何必
一生年月是何必
一個人一生的功過無法定論，何必是難以論斷之意
萬事回頭非得失
萬事回頭即諸行無常，瞬間飛逝，非得非失，無法置喙
覺路莊嚴誰不道
可是修行佛道成就者即不同，箇箇都決定說
摩訶般若波羅蜜
無等等的般若智慧是到達真實的彼岸（覺路莊嚴）最重要的。
雲收山谷靜，雨過四山低，等閒破界探頭，莫雲鳥鳴山更幽。
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標籤：洪師語錄
English:
Why Bother
A lifetime—why bother?
One's life's merits and faults cannot be conclusively judged; "why bother" implies it's hard to determine.
Looking back on all affairs, neither gain nor loss
Looking back on everything—that is, all conditioned phenomena are impermanent, fleeting in an instant—neither gain nor loss, impossible to comment.
Who doesn't speak of the solemn path to enlightenment
But those who cultivate the Buddha Way and attain realization are different; each one decisively speaks.
Mahāprajñāpāramitā
The unparalleled wisdom of prajñā is most important for reaching the true other shore (the solemn path to enlightenment).
Clouds disperse, valleys become silent; after the rain, the four mountains seem low. Casually breaking the barrier to peek out, don't say that the birds' singing makes the mountains even more serene.
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Chinese:
2014年5月4日 星期日
摩訶般若波羅蜜
摩訶般若波羅蜜
一等玄談非兩一
魔佛縱雖同口說
出頭更道是何必
與下面一則合起來說明看看:
一生年月是何必
万事回頭非得失
覺路莊嚴誰不道
摩訶般若波羅蜜
上面所舉的第二則在道元所著作的《永平廣錄》中。"何必"不是"有什麼必要"之意，它超越必要與不必要，那麼到底是何意？
我要各位了解的是言外旨意，不是說文解字，那是白費時光與腦力，希望各位從坐禪的實際體驗去領取。
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標籤：洪師語錄
English:
Sunday, May 4, 2014
Mahāprajñāpāramitā
Mahāprajñāpāramitā
The foremost profound discourse is neither dual nor one
Even though demons and Buddhas may speak the same words
Why bother to further expound when you emerge?
Let's combine it with the following to explain:
A lifetime—why bother?
Looking back on all affairs, neither gain nor loss
Who doesn't speak of the solemn path to enlightenment
Mahāprajñāpāramitā
The second verse cited above is from Dōgen's "Eihei Kōroku." "Why bother" does not mean "what's the necessity"; it transcends necessity and non-necessity. So what does it mean?
I want everyone to understand the implied meaning beyond the words, not to parse words literally—that would be a waste of time and effort. I hope you can grasp it from the actual experience of meditation.
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Chinese:
2014年4月18日 星期五
盡十方無一人不是自己
（視頻）
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標籤：弘法電視台
English:
Friday, April 18, 2014
Throughout the Ten Directions, There Is Not a Single Person Who Is Not Oneself
(Video)
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Chinese:
2008年雲林禪修第4堂：正法眼藏隨聞記選要
（視頻）
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標籤：弘法電視台
English:
2008 Yunlin Zen Retreat, Session 4: Selected Teachings from "Shōbōgenzō Zuimonki"
(Video)
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Chinese:
2014年4月14日 星期一
宏智禪師法語及下火偈選要 二 (2006/8)
（視頻）
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標籤：弘法電視台
English:
Monday, April 14, 2014
Master Hongzhi's Dharma Words and Selected "Stepping Down from the Seat" Verses Part Two (August 2006)
(Video)
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Chinese:
宏智禪師法語及下火偈選要 一 (2006/8)
（視頻）
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標籤：弘法電視台
English:
Master Hongzhi's Dharma Words and Selected "Stepping Down from the Seat" Verses Part One (August 2006)
(Video)
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Chinese:
2014年4月13日 星期日
參公案到底是在參什麼東西？
part1
（視頻）
part2
（視頻）
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標籤：弘法電視台
English:
Sunday, April 13, 2014
What Exactly Is Investigating Koans Investigating?
Part 1
(Video)
Part 2
(Video)
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Chinese:
生死根本
（視頻）
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English:
The Root of Birth and Death
(Video)
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Chinese:
2014年4月3日 星期四
相逢不飲空歸去，明月清風也笑人
學生：
老師好，相逢不飲空歸去，明月清風也笑人。祈請老師給大家講解。
洪師：
相逢不飲，這一世出來做人不打坐，阿誰也只好自笑。
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標籤：洪師語錄
English:
Thursday, April 3, 2014
Meeting Without Drinking, Leaving in Vain; The Bright Moon and Gentle Breeze Also Laugh at Us
Student:
Hello, teacher. "Meeting without drinking, leaving in vain; the bright moon and gentle breeze also laugh at us." Please explain this to everyone.
Master Hong:
Meeting without drinking—coming into this world as a human and not meditating, who else can only laugh at themselves?
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Chinese:
2014年3月18日 星期二
馬祖之為馬祖時，坐禪速為坐禪
今日一題。
南嶽為什麼對馬祖說：坐禪豈得作佛耶？
這麼說不是給不打坐的人最好的藉口？這句話的真意畢竟是什麼？
請大家讀《正法眼藏·古鏡》這一篇最後一段，就知道道元怎麼說：（以下是何燕生先生譯文）
1：此一段之大事，往昔數百年間，人多以為是南嶽唯勸勵馬祖，未必然也。
2：然則南嶽之道，以是當道得之道得故，畢竟當是磨磚作鏡。（這是南嶽之所以如此說）
3：誠知磨磚為鏡時，馬祖作佛，馬祖作佛時，馬祖速為馬祖（這是重點，知道何意嗎？）。馬祖之為馬祖時，坐禪速為坐禪。（這與待悟禪最大的不同）。是故，磨磚作鏡者，乃古佛骨髓之所住持來也。
4：誰能計量此作中有作佛、有作鏡哉？
政達，政達之為政達時，坐禪速為坐禪。上坐！
坐禪是身心脫落，身心脫落是坐禪，不是坐禪人去脫落身心，只是要你做……「盤腿手結印腰背挺直」，別的一概不做，只注意正身端坐一事而已，管它這會是什麼境地，不自不他，不迷不悟，不大不小，不有不無，超越一切名相，無你戲論之餘地，這是一切行的母胎。如淨簡單地回答道元：脫落脫落！
正信的人一定是親自經過難信來的，可是有些人會中途轉學、休學甚至退學，因為自以為的信不是由發菩提心而生。
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標籤：洪師語錄
English:
Tuesday, March 18, 2014
When Mazu Is Mazu, Meditate Quickly
Today's question:
Why did Nanyue say to Mazu: "Meditation cannot make you a Buddha"?
Isn't saying this giving the best excuse to those who don't meditate? What is the true meaning of this statement?
Please read the last section of "The Ancient Mirror" in Dōgen's "Shōbōgenzō" to see what Dōgen says: (Below is Mr. He Yansheng's translation)
1: Regarding this significant matter, for hundreds of years, many have thought that Nanyue was only encouraging Mazu, but that may not be so.
2: Therefore, Nanyue's way was that, since this is the way to attain the Way, ultimately it is like polishing a brick to make a mirror. (This is why Nanyue said so)
3: Truly, when polishing a brick to make a mirror, Mazu becomes a Buddha. When Mazu becomes a Buddha, Mazu quickly becomes Mazu (this is the key point, do you understand?). When Mazu is Mazu, meditating quickly becomes meditation. (This is the biggest difference from the meditation of waiting for enlightenment.) Therefore, polishing a brick to make a mirror is upheld by the ancient Buddhas as their very marrow.
4: Who can measure that in this act there is making a Buddha and making a mirror?
Zhèng Dá, when Zhèng Dá is Zhèng Dá, meditate quickly. Sit!
Meditation is body and mind dropping away; body and mind dropping away is meditation. It's not that the meditator goes to drop away body and mind, but rather you are to... "cross your legs, form the hand mudra, straighten your back"—do nothing else at all, just focus on sitting upright. No matter what state this brings, neither self nor other, neither deluded nor enlightened, neither big nor small, neither existent nor non-existent, transcending all names and forms, leaving no room for your idle theories—this is the womb of all actions. Master Rujing simply answered Dōgen: "Drop away drop away!"
Those with true faith must have personally gone through what is hard to believe, but some people may transfer, suspend, or even drop out midway, because their so-called faith is not born from arousing the bodhi mind.
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Chinese:
2014年3月10日 星期一
好好看自己是什麼物
佛說心不可得，不是說有一個心，名叫不可得。
佛的意思是說，不可得這一“事實”本身強名之曰“心”。
一般人都以為我身中有心，所以能想能聽能看，連學佛的、自稱信佛的朋友也以為我信佛我禮佛、我誦經念咒。甚至打坐的道友，也以此“心”感覺殊勝的境界認為是悟，好比開關一開燈光一閃，喔！悟了。最根本的佛的真意都沒弄清楚，“心”的定位都定不了，這樣學下去，不是愈學愈錯？
佛道只要你恢復本來的自己，如是而已。本來的自己是本來的自己，難道本來的自己還要上本來自己的意識？火不能自燒，起心動念是什麼玩意兒！兀兀地坐，好好看自己是什麼物。
以此心（自認為自己有自己的一顆心，這個作用幾乎全潛藏在自己的意識下，深深海底行）讀經，以此心瞭解經以為是佛法；以此心打坐，以此心感覺坐中善境界以為悟；幾百年來的偏差少人知，難怪不僅當時日本的佛教界十之八九排斥道元，把他的寺院燒毀趕他走，說也奇怪，到現代還有不少人堅持異議。
昨天說：“佛說心不可得，不是說有一個心，名叫不可得。”這樣說，我覺得還是不達意。
應該說，不是有一個心，“它怎麼也不可得”。假如反問說，那就沒有“心”了，這也不對，因為我們念頭的來去和“有心無心”無關，也不必再拿佛學說，法起法滅。
大家坐中有沒有體驗過“忽然覺著自己剛剛有在想！”我請問，當你警覺到剛剛在想什麼以前，有沒有心念在？這樣經過幾次醒覺之後，逐漸進入打成一片的三昧王三昧（工作中聚精會神時也叫三昧，但只管打坐的三昧是三昧之王，故曰三昧王三昧）。咦！推倒昨日點頭笑，昨日是昨日，今日是今日。
心猿意馬，小心不要誤會。此句不是說，你我他的心胡亂用，心像猴子或馬一樣。胡思亂想是胡思亂想，不是你我他的心胡思亂想，所以說，你我他的心胡思亂想。現實如此，複雜得很，哪能用是非有無的二分法說清楚。
所以學問思惟非不重要，但是不要樹倒藤枯就好。究竟窮極，不存軌則，唯有上坐恢復本來，如是而已。
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標籤：洪師語錄
English:
Monday, March 10, 2014
Take a Good Look at What You Are
The Buddha said that the mind is unattainable—not that there is a mind called "unattainable."
What the Buddha meant is that the very "fact" of unattainability is forcibly named "mind."
Most people think that there is a mind within the body, so they can think, hear, and see. Even friends who study Buddhism and claim to believe in the Buddha think "I believe in the Buddha, I worship the Buddha, I recite sutras and mantras." Even fellow practitioners who meditate use this "mind" to feel sublime states during sitting and consider that enlightenment—like a light switch being turned on, a flash of light, "Oh! Enlightened." They haven't understood the most fundamental true meaning of the Buddha, can't even define "mind" properly. Studying like this, aren't they getting more and more wrong?
The Buddha Way only requires you to restore your original self, that's all. The original self is the original self—does the original self need to add the consciousness of the original self? Fire cannot burn itself; what is this stirring of thoughts! Sit steadfastly, take a good look at what you are.
Using this mind (believing that you have your own mind, an activity almost entirely hidden in your consciousness, moving deeply underwater) to read sutras, understanding the sutras with this mind and thinking it's the Buddha Dharma; using this mind to meditate, feeling good states during sitting and considering it enlightenment. Few people have known about this deviation for hundreds of years; no wonder not only did nine out of ten in the Japanese Buddhist community at that time reject Dōgen, burn down his temple and drive him away—strangely enough, even today many still hold opposing views.
Yesterday I said: "The Buddha said the mind is unattainable—not that there is a mind called 'unattainable'." I feel that this still doesn't convey the meaning.
It should be said that there isn't a mind that "cannot be attained in any way." If you retort, "Then there's no 'mind'?" That's also incorrect, because the arising and passing of our thoughts have nothing to do with "having mind or not," and there's no need to bring in Buddhist doctrines about arising and ceasing of dharmas.
In meditation, have you ever experienced "suddenly realizing you were just thinking!" I ask you, before you became aware of what you were just thinking, was there a mind present? After several such awakenings, you gradually enter the samadhi king of samadhis where everything becomes one (when you concentrate intensely during work, it's also called samadhi, but the samadhi of just sitting is the king of samadhis, hence called the samadhi king of samadhis). Ah! Overturning yesterday, nodding and smiling; yesterday is yesterday, today is today.
"Mind monkey and will horse"—be careful not to misunderstand. This phrase doesn't mean that your mind is being used recklessly, like a monkey or a horse. Random thoughts are random thoughts; it's not that your mind is generating random thoughts, hence it's said, your mind is generating random thoughts. Reality is like this, very complex; how can it be clearly explained using the dualistic methods of right and wrong, existence and non-existence?
Therefore, learning and thinking are not unimportant, but don't let the tree fall and the vines wither. Ultimately, beyond all rules, the only thing is to sit and restore your original [nature], that's all.
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2014年3月5日 星期三
如果沒有人的意見介入，從來就沒有錯誤的坐禪
自以為照師囑用功，其實不然，故覺得悶悶不解。
坐禪主要是要忘我，結果發現始終忘不了自己，不知不覺總是有自己在用力。
反復這樣努力，好不容易做到功夫三昧，確然與緣合一了，此時絕不知自己在三昧中，等到自覺已做到功夫三昧時，又開始從自覺三昧的立場，懷疑自己是否徹悟？
這樣又掉進自我的妄見。明知應該百尺竿頭更進一步，但總是做不到，常要以自己做到的善境界為目標坐禪。
其實本來無所謂什麼善境界，可是錯誤就是這樣莫名地發生。假如這時仍然不顧一切精進，就會慢慢發現自己的缺失，而終能善於照顧腳下，知道自己不自覺地還有自我在用力。
這樣反復努力的結果，坐禪的工夫或坐禪都忘掉，如同忘掉自己的呼吸一樣，就是坐禪已不上自己的認識。最後連忘掉都忘掉，如同遇緣時緣消失不見（與緣合一），結果自然會有如釋迦的奇哉奇哉的驚嘆。
到此還會有人懷疑自己如此桶底脫落時，卻沒有應有的喜悅，因而又開始執著無謂的名相。
假如這些悟後的毛病消失，逐漸常時腳眼點地，無需刻刻特地返顧現在，毋論何時何地做任何事，好像沒有一個人在做事一樣，完全變成只是工作（這樣）。這就是發心修行（真參），不然絕不會有不經努力的實悟。
只管打坐是連「只」都忘掉的修行人所說的話，一般未到的人只在文句上了解，誤以為只管就是不做別的事而專心去打坐。
聽說無所求無所悟，便自設只管的限礙，一概既不求也不捨，根本不知「人」與「法」的分別在那裡？往往知道了這些道理之後，在這了解上觀察自己的坐禪而下評斷，結果這種頑固的己見習慣又妨礙了自己的修行。
坐時應如達摩所說，外息諸緣，內心無喘。慣於二元世法的人，埋頭在自己的工作崗位，忘掉坐禪，忘掉宗教，不考慮得失，一旦坐禪時也如同專於世事一樣，坐禪只是坐禪別無他事，這樣明白佛法確實與世法無異。
實相無相，法身無相，如有疑惑就在疑惑中安住，因為迷惑本身也是一法，不要在此上面分別善惡，否則就是人本的價值觀念在作祟。坐禪時不求結果不回顧過去，當下融於當下就是。如果沒有人的意見介入，從來就沒有錯誤的坐禪。
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Wednesday, March 5, 2014
If No Human Opinions Intervene, There Is Never Wrong Meditation
Thinking you are practicing diligently as instructed by the teacher, but actually not, thus feeling confused and unsettled.
The main point of meditation is to forget the self, but you find that you can never forget yourself; unconsciously, there is always a self making effort.
After repeated efforts like this, you finally achieve the samadhi of practice, truly uniting with conditions. At this time, you are completely unaware of being in samadhi; when you become aware that you have achieved the samadhi of practice, you start to doubt from the standpoint of self-awareness whether you have fully realized.
This way, you fall back into the delusion of self. Knowing that you should make further progress, but always unable to do so, you often take the good state you have achieved as the goal of meditation.
In fact, there is originally no such thing as a good state, but mistakes happen inexplicably like this. If you still make unremitting efforts at this time, you will gradually discover your shortcomings, and eventually be able to take good care of your steps, realizing that unconsciously you still have a self exerting effort.
Through repeated efforts like this, you forget the skill of meditation or even meditation itself, just like forgetting your own breathing; that is, meditation is no longer based on your cognition. Finally, even forgetting is forgotten, just like when the condition is met, the condition disappears (united with the condition), resulting in a natural exclamation like Shakyamuni's "Marvelous! Marvelous!"
At this point, some people may doubt why they don't have the expected joy when their bottom falls out of the bucket (a metaphor for sudden enlightenment), and thus start to cling to meaningless names and forms again.
If these post-enlightenment problems disappear, gradually you will always keep your feet on the ground, without needing to specially reflect on the present moment all the time. No matter when or where you do anything, it seems as if there is no person doing things at all; it completely becomes just work (like this). This is to arouse the mind to practice (true inquiry); otherwise, there will never be real realization without effort.
"Just sitting" is a phrase spoken by practitioners who have forgotten even the "just." Those who have not yet arrived only understand it in words, mistakenly thinking that "just" means not doing other things but focusing on meditation.
Hearing that there is nothing to seek or realize, they set up self-imposed limitations of "just," neither seeking nor abandoning anything, fundamentally not knowing where the distinction between "person" and "Dharma" lies. Often, after knowing these principles, they observe their own meditation based on this understanding and make judgments, resulting in this stubborn habit of self-opinion hindering their own practice again.
When sitting, one should be as Bodhidharma said: "Externally cease all conditions; internally the mind is not agitated." Those accustomed to the dualistic worldly laws bury themselves in their own work positions, forgetting meditation, forgetting religion, not considering gain or loss. Once they meditate, it's just like focusing on worldly affairs; meditation is just meditation, nothing else. In this way, one understands that the Buddha Dharma is indeed no different from worldly laws.
The reality is signless; the Dharma body is signless. If there is doubt, dwell in the doubt, because delusion itself is also a Dharma. Do not discriminate between good and evil on this, otherwise it is the human-centric values at work. When meditating, do not seek results or look back at the past; merging into the present moment is just that. If no human opinions intervene, there is never wrong meditation.
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2014年2月27日 星期四
今日一題
今日一題：
近日大宋國禿子等云：「悟道本來就是修行的目的」，如是言之，虛徒待悟。然則，此因不被佛光所照而作如是言也，只因懶惰而蹉過參取真善知識也。古佛出世，當亦不得度脫。
註：懶惰的人喜歡用頭腦，畫餅充飢天馬行空，不必動手方便得很，幹嘛熬腿？諸法本空、諸行無常，你還不知道？參取真善知識就是盤腿、手結印、腰背挺直兀兀地坐。
2：今「還假悟否」之道取，非云無悟，非云悟有，亦非云悟從他方來，乃言「假否」。
3：若云「得悟」，則覺日常無悟，若謂「悟來」，則覺其悟日常在什麼處，若謂「與悟成一體」，則覺悟有初始。（雖不言如是，不得如是，然言悟之容儀時，則云「假悟」也。）
括弧內的譯文，為了各位容易瞭解，試改為：
所以不可用如上容易引起誤會的言辭（得悟、悟來、悟失、與悟成一體等言辭），而且雖然事實上也沒有這樣的事（有悟無悟），假如要表述所謂悟的真正實態時（超越有無的悟），只得說「還假悟否」
上文摘自道元禪師所著《大悟》，何燕生先生的中譯文。
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標籤：洪師語錄
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Thursday, February 27, 2014
Today's Topic
Today's topic:
Recently, some baldies in the Great Song Kingdom say: "Enlightenment is originally the purpose of practice." Saying so, they vainly await enlightenment. Thus, they speak this way because they are not illuminated by the Buddha's light, only because they are lazy and miss the chance to consult true good knowledge. When ancient Buddhas appear in the world, they too cannot be liberated.
Note: Lazy people like to use their brains, drawing cakes to satisfy hunger, letting their minds wander without action—why bother with leg pain? All dharmas are fundamentally empty, all actions are impermanent—don't you know? Consulting true good knowledge is to cross your legs, form the hand mudra, straighten your back, and sit steadfastly.
2: Now, regarding the expression "still suppose enlightenment or not," it is not saying there is no enlightenment, nor saying there is enlightenment, nor saying enlightenment comes from elsewhere, but saying "suppose or not."
3: If one says "attained enlightenment," then one feels ordinarily unenlightened; if one says "enlightenment comes," then one wonders where this enlightenment resides daily; if one says "becoming one with enlightenment," then one feels enlightenment has a beginning. (Although not saying so, and not obtaining so, yet when expressing the demeanor of enlightenment, one says "suppose enlightenment.")
To make the content in parentheses easier to understand, let's rephrase:
Therefore, we should not use the above words that easily cause misunderstanding (like "attained enlightenment," "enlightenment comes," "lost enlightenment," "become one with enlightenment"). Moreover, although in fact there is no such thing (as having or not having enlightenment), if we want to express the true reality of so-called enlightenment (enlightenment beyond existence and non-existence), we have to say "still suppose enlightenment or not."
The above text is excerpted from Zen Master Dōgen's "Great Enlightenment," translated into Chinese by Mr. He Yansheng.
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2014年2月26日 星期三
洪師回答道友
我們說"身或心"（我們自己本身的存在），這文字上的描述，只能說到身心實體上的浪花而已。
祖師爺用盡方法欲直指身或心的實相，例如仰山所說的"現時人"（徹悟的人），怎奈落第二頭何，或雪峰和玄沙間對於主觀客觀之間的微妙互換投機（藉此想直指心境之間動用的人體的實相），以古鏡與明鏡相對互照的深旨，雪峰的胡漢俱隱和玄沙的百雜碎去道取那不道取的。（請細讀正法眼藏的《古鏡》這一篇）身或心的實相不能單以思量或文字上的二分法說它有或無，何況是意根？
假如無法直接（主要由於不甘放棄深思熟慮去相信任何說法，愈是高度文化人愈是如此，）以非思量的，無所得無所悟的打坐直接體取或嚐到如淨道元禪師的上坐即佛現，當然就會有您的疑問。
禪宗常說的打成一片，其實只不過在日常生活中，不會太過於理想主觀，也不會太屈服於客觀或感官的誘惑或威脅，所謂莫打破、莫動著，這種身心永遠能在平靜中自然反應出來的動靜，唯藉打坐有以致之。
覓心都不可得，何況意根？斷後還會藕斷絲連嗎？這也是落花難上樹，破鏡不重照的密意。拉雜寫來頗覺不盡意，請寬恕。
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Wednesday, February 26, 2014
Master Hong Answers a Fellow Practitioner
When we speak of "body or mind" (our own existence), this textual description can only touch upon the waves on the surface of the body-mind entity.
The patriarchs exhausted all methods to directly point to the true nature of body or mind. For example, what Yangshan called "the present person" (the thoroughly enlightened person)—but alas, how can we avoid falling into the second head? Or the subtle mutual interchange between subjectivity and objectivity discussed between Xuefeng and Xuansha (attempting thereby to directly point to the true nature of the human body's functioning between mind and environment). Using the profound meaning of the ancient mirror and bright mirror reflecting each other, Xuefeng's "both Hu and Han disappear," and Xuansha's "hundred bits and pieces gone" to express that which cannot be expressed. (Please read carefully the "Ancient Mirror" chapter in "Shōbōgenzō.") The true nature of body or mind cannot be said to exist or not exist merely by thinking or textual dualism, let alone the mental faculty (manas).
If one cannot directly (mainly because one is unwilling to abandon deep contemplation to believe any teaching—the more cultured a person is, the more so) use non-thinking, nothing to attain, nothing to enlighten, directly experience through meditation or taste the "upon sitting, the Buddha manifests" of Master Rujing and Dōgen, then naturally there will be your questions.
What Zen often calls "becoming one piece" is actually nothing more than in daily life, not being overly idealistic and subjective, nor overly yielding to objective or sensory temptations or threats. So-called "do not break it, do not touch it"—this kind of body and mind can always naturally respond in calmness; this can only be achieved through meditation.
Even seeking the mind is unattainable, let alone the mental faculty (manas). After it's broken, will there still be lingering connections? This is also the hidden meaning of "fallen flowers cannot return to the tree; a broken mirror cannot be rejoined." Writing randomly like this feels inadequate; please forgive me.
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2014年2月25日 星期二
本來無一物
有念無念俱不計即"正念邪念都不計"，如何是不計，阿誰不計，阿誰又是誰？覺是何物？入息不居諸蘊，出息不涉眾緣，是何意？修行須要那麼忙嗎？
入息不居諸蘊，出息不涉眾緣，不是叫你去做調息，不是叫你去修氣脈。這兩句話只告訴你，念念不偏於主觀，同時也不要隨著客觀對號入座，做一個軟趴趴的無骨人。如何常時確實做到？蒲團上的（坐）鼓聲綿綿不斷。若你問我，非得每天打鼓？我也跟你一樣，每天都得吃三餐，覺得怎麼這樣麻煩？
很誠懇地奉持正法，有疑即提出，這樣才對得起諸佛諸祖。何謂奉持正法？每日不忘打坐就是。
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Tuesday, February 25, 2014
Originally Not a Single Thing
"Not counting both mindful and mindless thoughts," that is, "not counting right thoughts or wrong thoughts." How is "not counting"? Who is it that does not count? And who is that? What is awareness? "The inhalation does not dwell in the aggregates; the exhalation does not involve all conditions"—what does this mean? Does practice need to be so busy?
"The inhalation does not dwell in the aggregates; the exhalation does not involve all conditions"—this is not telling you to practice breath regulation or energy channels. These two sentences only tell you not to incline towards subjectivity in every thought, and at the same time, do not follow objectivity to fit yourself in, becoming a spineless person. How to truly achieve this at all times? The beating of the drum (sitting) on the cushion continues uninterrupted. If you ask me, do we have to beat the drum every day? I, like you, have to eat three meals a day—why is it so troublesome?
Sincerely uphold the true Dharma; if you have doubts, bring them up—that's how you live up to all Buddhas and patriarchs. What does it mean to uphold the true Dharma? Not forgetting to meditate every day.
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2014年2月17日 星期一
思量也是皮肉骨髓
我要郑重地说：
佛法的核心部分“不是觉醒”。
觉醒是虑知念觉，是心的作用，但是大部分学佛者还不知虑知念觉同时也是心本身。
我以前也同样把顿悟或单纯的悟，误以为禅宗的核心机要（英文禅的大师铃木大拙，大部分密宗上师，甚至非洞流嫡传的禅师们），后来才体取，如净道元禅师所说的“大悟”或仰山所说的“还假悟否”的真意是什么，迷悟应该怎么说？
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Monday, February 17, 2014
Thinking Is Also Flesh and Bones
I must solemnly say:
The core part of Buddhism is "not awakening."
Awakening is pondering, knowing, thinking, perceiving—it is the function of the mind, but most learners of Buddhism still do not know that pondering, knowing, thinking, perceiving are also the mind itself.
I used to similarly mistake sudden enlightenment or simple enlightenment as the core secrets of Zen (like D.T. Suzuki in English Zen, most Tibetan Buddhist masters, and even Zen masters not directly transmitted from the Sōtō lineage). Later, I realized what Master Rujing and Dōgen Zenji meant by "great enlightenment" or what Yangshan meant by "still suppose enlightenment or not," and how should delusion and enlightenment be discussed?
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自证三昧
“自证三昧”有下面几句，供大家做参考：
1：佛佛祖祖之所正传者，即是修证三昧也。谓或从知识，或从经卷也。（六祖说，“修证即不无，但不得染污”。非正传者可说都是染污之修行。）
2：佛祖之大道，有自证自悟之调度，非正嫡之佛祖则不正传，有嫡嫡相承之调度，非佛祖之骨髓则非正传。（看到这一句，确实有所感，深怕同修道友鱼目混珠，不明白我国禅宗之血脉。我稍早暗示哄堂大笑之密语，还是有人不知，谁来不覆藏？）
3：然则，闻自证自悟等之道，粗人则谓“不可传授（受教）于师，当自学”。此大错也！邪计自解之思量分别而无师承者，是西天之天然外道也。况乎闻自证之言，而计是积聚之五阴（这一点很重要，净化三脉七轮之法很诱人），同小乘之自调也。不明辨小乘大乘之徒，多自称是佛祖之儿孙，然则明眼人谁被瞒哉？
3：此佛仪者，虽言生知，然若非师承则不可体达，生知若尚非师，则不知不生知，不知不生不知。虽言生知，然佛之大道非可知（非自然可知），学而（后）可知也。
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English:
Self-Realization Samadhi
There are the following sentences about "self-realization samadhi" for everyone's reference:
1: What all Buddhas and patriarchs have correctly transmitted is the practice and realization of samadhi, that is, either from a teacher or from scriptures. (The Sixth Patriarch said, "Practice and realization are not nonexistent, but one must not be tainted." Those who are not correctly transmitted can be said to practice with defilement.)
2: The Great Way of the Buddhas and patriarchs has the regulation of self-realization and self-awakening. Without the correct direct transmission from Buddhas and patriarchs, it is not the correct transmission. There is a regulation of direct succession; without the marrow of the Buddhas and patriarchs, it is not the correct transmission. (Seeing this sentence, I indeed have feelings, deeply fearing that fellow practitioners might confuse fish eyes for pearls, not understanding the lineage of our country's Zen. I hinted earlier at the secret words causing uproarious laughter, yet some still don't know—who comes not hiding anything?)
3: Therefore, upon hearing words like self-realization and self-awakening, coarse people think "one cannot receive teaching from a master; one should learn by oneself." This is a great mistake! Those who mistakenly think they can understand on their own without a teacher's transmission, through their own discriminating thoughts, are natural heretics from the Western Heaven (India). Moreover, upon hearing the words self-realization, they consider it the accumulation of the five aggregates (this point is very important—the methods of purifying the three channels and seven chakras are very enticing), the same as the self-regulation of the Hinayana. Those who do not clearly distinguish between the Hinayana and Mahayana often claim to be the descendants of the Buddhas and patriarchs, but who among the clear-eyed people can be deceived?
3: This Buddha's etiquette, although called innate knowledge, if not transmitted by a teacher, cannot be fully comprehended. If innate knowledge is still without a teacher, then one does not know not to be born knowing, does not know not to be born not knowing. Although it is called innate knowledge, the Great Way of the Buddha is not knowable (not naturally knowable); it can be known by learning.
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Chinese:
第二头
道元说，昨天的我是今天的我的想象中的我，而今天的我、从昨天的我的立场看起来是第二人。这种从言语断处讲出来的话，真令我叹为观止。他以此譬喻，说明仰山所说的第二头。
为了要让各位比较容易读通原文，我稍为加减了原译如下：
一、“今还假悟道否”另译为“今还假悟否”
二、然则痛惜入第二头、则是成全第二头也。另译为：一方面觉得落在第二头很可惜，其实也同时在提示本来就没有第二头这回事。
三、既是第二头，则不于此上戴第一头。另译为：不是有了第二头就（留有）第一头。这里道元用“留有”非常高明，他不说有也不说必有、应有，请各位仔细推敲看看，到底有什么深意？“第二头”就藏在这里没踪迹。
如果“第二头”弄明白了，应该也很容易解读：认贼为子、认子为贼、认贼为贼、认子为子等四句到底何意
所以道元说迷也无端，悟也无端。很多自以为修禅甚或知禅者强调所谓悟（尤其用英文译本学禅的人，开口闭口都喜欢说enlightened）。也有些人把宏智禅师常说的圆陀陀等认为是打坐中一片觉觉明明的境界而误以为这就是所谓的悟境，这是很大的错误。道元禅师说此非得遇正传佛法不容易自觉错误，其实不管谁打坐，包括佛佛祖祖每一坐都会有时顺有时背，只要你盘腿手结印腰背挺直，当下就是悟。因为只有这样身心才能得到平稳。兀兀地“坐本身”，自然会生起般若智慧，如此安住在最佳身心的状态，此即所谓的涅槃极乐净土。
今时人的意思是彻底于这一瞬间（真实）的人，也就是亲证了真实的人，就是佛就是祖就是修行人，不是“理”边的人，所以说又修又行，人行是人，非神怪。
关于“争奈落第二头何”这一则，中译云：不谓而今之我非昨日，亦非今日始。我把它另译为：不是说昨日没有悟今日才开始有悟。这样比较容易懂原文之意，补记如上
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English:
Second Head
Dōgen said, the me of yesterday is the imagined me of today's me, and today's me, from the standpoint of yesterday's me, appears as a second person. Speaking from where words cease, this truly makes me marvel. He uses this metaphor to explain what Yangshan called the second head.
To make it easier for everyone to read the original text, I slightly modified the original translation as follows:
"Now still suppose enlightenment or not" retranslated as "Now still suppose enlightenment or not"
"Therefore, regretting falling into the second head is actually fulfilling the second head." Retranslated as: On one hand, feeling it's a pity to fall into the second head, but actually simultaneously indicating that there is originally no such thing as a second head.
"Since it is the second head, one does not wear the first head on top of it." Retranslated as: Having a second head does not (retain) the first head. Here, Dōgen's use of "retain" is very clever; he doesn't say there is or must be or should be. Please ponder carefully—what deep meaning is there? The "second head" is hidden here without a trace.
If you understand the "second head," it should be easy to interpret what is meant by the four phrases: recognizing the thief as one's son, recognizing the son as a thief, recognizing the thief as a thief, recognizing the son as the son.
Therefore, Dōgen says delusion is causeless, enlightenment is also causeless. Many who think they practice Zen or know Zen emphasize so-called enlightenment (especially those who study Zen through English translations, who love to say "enlightened" at every turn). Some people also mistake the "round and bulging" states often mentioned by Master Hongzhi as a state of clear awareness during meditation and think this is the so-called enlightenment state, which is a great mistake. Dōgen Zenji says that without encountering the correctly transmitted Buddha Dharma, it is not easy to realize one's mistake. In fact, no matter who meditates, including all Buddhas and patriarchs, every sitting sometimes goes smoothly and sometimes not. As long as you cross your legs, form the hand mudra, straighten your back, at that moment, it is enlightenment. Because only in this way can body and mind attain stability. Solely by "sitting itself," prajñā wisdom will naturally arise; thus dwelling in the optimal state of body and mind—this is the so-called nirvana, the land of ultimate bliss.
The meaning of "person of the present time" is one who is thoroughly in this instant (reality), that is, a person who has personally realized reality—is the Buddha, is the patriarch, is the practitioner—not someone who is only "in theory." Therefore, practicing and acting, human actions are human, not gods or spirits.
Regarding the phrase "How can we avoid falling into the second head," one Chinese translation says: "Not to say that the me of today is not yesterday, nor did it just begin today." I retranslate it as: "It's not saying that there was no enlightenment yesterday and only began to have enlightenment today." This way, it's easier to understand the original meaning; supplementary notes as above.
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Chinese:
2014年2月12日 星期三
多处添些子 少处减些子
一般人认不清自己的真面目，所以有两种错误：
认贼为子而不知认贼为贼，就是不知自己错在哪里？总把心与境对立起来，不知心物（境）一如，不知心也不知物，只把虑知念觉当做心的作用，不知心即虑知念觉，迷于自心以致过于主观，太相信自己思量中的认知作用，认为有无神佛或宇宙主宰等等（以为只有自己的见解才对），不会冷静地评估环境，夜郎自大，我行我素，所以当发现人生实际并不那么简单时，才懂得认贼为贼，认错为错，这叫做大悟。多处添些子就是这种自我膨胀的样子，反照到这个错误叫做大悟。
另外一种错误是认子为贼而不知认子为子，不知对是对，把正法认为是邪法，或屈服于客观条件，认为自己带原罪来，过于自悲自贱，以致走向唯物，没有智慧重视心灵的重要，只会随波逐流，今朝有酒今朝醉，陷在物欲横流中虚度此生。所以说假如能认清真实的自己，认子为子叫做却迷。
总而言之，大悟和却迷都在说明认清自己真面目的两种面向。多处添些子，太傲慢太自我，少处减些子，太轻视自己卑躬屈膝，唯唯诺诺，软骨动物。大家在色空等理上有很好的发挥，皆大欢喜。道元禅师则“就现实生活中的做人做事解说‘还假悟否’的道理，如此平实，没说有迷悟也没有说没有迷悟。看到这里，各位应该更明白那一句很难懂的话，‘了知有亲曾过“却迷”来的大悟’。由唯心的理想主义转成唯物，再回转过来走中道的人生大道，叫做真正遇到了大彻大悟的真实平常人曰佛。
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English:
Wednesday, February 12, 2014
Adding Some Here, Subtracting Some There
Ordinary people cannot recognize their true face, so there are two kinds of errors:
Recognizing the thief as one's son without knowing to recognize the thief as a thief—that is, not knowing where one is wrong. Always setting the mind and environment in opposition, not knowing that mind and matter (environment) are one, not knowing the mind nor the object, only taking pondering, knowing, thinking, perceiving as the function of the mind, not knowing that mind is precisely pondering, knowing, thinking, perceiving. Confused by one's own mind, becoming overly subjective, believing too much in one's cognitive function in thinking, believing in the existence or non-existence of gods, Buddhas, or universal rulers (thinking only one's own views are correct), unable to calmly assess the environment, arrogant and self-willed. So when one discovers that real life is not that simple, one then understands to recognize the thief as a thief, to admit mistakes as mistakes—this is called great enlightenment. "Adding some here" refers to this kind of self-inflation; reflecting on this error is called great enlightenment.
Another error is recognizing the son as a thief without knowing to recognize the son as the son—not knowing right as right, taking the true Dharma as heresy, or succumbing to objective conditions, thinking one was born with original sin, excessively self-pitying and self-deprecating, leading to materialism, lacking the wisdom to value the importance of the mind, only going with the flow, indulging in pleasures while one can, wasting this life amidst the torrent of material desires. Therefore, if one can recognize one's true self, recognizing the son as the son is called "yet deluded."
In summary, great enlightenment and "yet deluded" both explain the two aspects of recognizing one's true face. "Adding some here" refers to being too arrogant and self-centered; "subtracting some there" refers to belittling oneself too much, being servile and submissive, spineless. Everyone has good discussions on principles like form and emptiness, all very happy. Dōgen Zenji, however, explains the principle of "still suppose enlightenment or not" based on real-life conduct, so plainly, without saying there is delusion and enlightenment or not. Seeing this, everyone should better understand that very difficult sentence: "Knowing that there is intimacy, once passed through 'yet delusion,' comes great enlightenment." Turning from idealistic idealism to materialism, then turning back to walk the middle path of life's great way—this is called truly encountering great enlightenment, the real ordinary person called Buddha.
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Chinese:
2014年2月4日 星期二
【正法眼藏隨聞記】佛道以身得，非以心得
佛道以身得，非以心得，教家亦云以身得，但以身心一如之一如故，如此說，非真身得也。
見色明心，聞聲悟道等皆為身得之實證。
因此，捨心之念慮知見，一向只管打坐，則多少能親於道。
專心坐禪，唯此一門為佛祖遞傳之正法也。
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標籤：禪門文獻
English:
Tuesday, February 4, 2014
[Shōbōgenzō Zuimonki] The Buddha Way Is Realized Through the Body, Not Through the Mind
The Buddha Way is realized through the body, not through the mind. The scholars also say it is attained through the body, but because of the unity of body and mind, they say so; however, in this way, it is not truly attained through the body.
Seeing forms and clarifying the mind, hearing sounds and realizing the Way—all these are actual proofs of attainment through the body.
Therefore, abandoning the thoughts of mind's pondering, knowing, and perceiving, and solely just sitting, one can somewhat become intimate with the Way.
Focusing on seated meditation, only this one gate is the true Dharma correctly transmitted by the Buddhas and patriarchs.
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Chinese:
2014年1月27日 星期一
開池不待月，池成月自來
大安問百丈，我想認識佛，到底哪一位是佛？百丈說，大似騎牛覓牛。安說，識後如何？百丈說，如人騎牛到家。安又問，始終如何保任？百丈說，如牧牛人執杖，視之不令犯人苗稼。大安聽了之後，從此領旨。
道元寫了如下頌古：
朝霧薄時尚濕衣（初學佛法時，理解了三法印、七覺支、八正道、唯識中觀等的道理，自覺懂了佛法，其實只是思想上的愜意）
夕陽落處遠山飛（再經過不斷的進修，怎麼又覺得真實或悟境好像愈來愈遠，這一輩子自己可能達不到，有點想要退志的感慨）
吟成雪月梅花引（只要精進不懈，慢慢打坐的後勁浸入日常生活的一舉一動中）
畫得牧童晚照歸（平日不會隨便激動，能認清主客觀的情勢做最好的智慧決定，過著心安理得的涅槃日子，事業日日蒸上，無論做什麼事，遇到任何順逆境都能得心應手，泰然處之，這才是涅槃境界，不是頑石死灰）
我舉上記頌古，無非要大家每日正修行，只管打坐不斷，開池不待月，池成月自來，不像臨濟宗末流，棒喝交加拼命想悟，這是如淨道元一路傳下來的注重現實而又實際的佛法，不是談空談有的空中畫餅，所以請各位不要急，只要每日花十五分或三十分，早晚各一次打坐即可。
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標籤：洪師語錄
English:
Monday, January 27, 2014
Digging a Pond Does Not Wait for the Moon; When the Pond Is Formed, the Moon Naturally Comes
Da'an asked Baizhang, "I want to know the Buddha; ultimately, which one is the Buddha?" Baizhang said, "It's like riding an ox searching for the ox." Da'an said, "After recognizing, then what?" Baizhang said, "Like a person riding the ox returning home." Da'an asked again, "How to maintain it from beginning to end?" Baizhang said, "Like a cowherd holding a staff, watching so it doesn't trample people's crops." After hearing this, Da'an understood the teaching.
Dōgen wrote the following verse:
When the morning mist is thin, clothes are still wet (When first learning Buddhism, understanding the principles of the Three Dharma Seals, Seven Factors of Enlightenment, Noble Eightfold Path, Yogācāra, Madhyamaka, etc., feeling that one understands Buddhism, but it's just intellectual satisfaction)
When the sunset falls, distant mountains fly (After continuous further study, feeling that reality or the enlightened state seems to get farther away; feeling that one may not attain it in this lifetime, there's some thought of giving up)
Composing the "Snow, Moon, Plum Blossom Prelude" (As long as one diligently perseveres, the momentum from gradual meditation permeates every action in daily life)
Painting the cowherd returning in the evening glow (Normally not easily agitated, able to clearly recognize subjective and objective situations to make the best wise decisions, living days of nirvana with peace of mind, career advancing daily, no matter what one does, able to handle any favorable or adverse situation with ease and composure—this is the nirvana state, not dull like a dead stone)
I cite the above verse not for anything else but to encourage everyone to practice correctly every day, just keep meditating continuously. Digging a pond does not wait for the moon; when the pond is formed, the moon naturally comes. Unlike the later stages of the Linji school, with shouts and blows desperately seeking enlightenment—this is the realistic and practical Buddhism transmitted all the way from Master Rujing and Dōgen, not empty talk of existence or non-existence like drawing cakes in the air. So please don't rush; just spend fifteen or thirty minutes daily, meditating once in the morning and once in the evening.
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