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Silent Illumination 默照銘 - Zen Master Hong Wen Liang's Commentary on a Text by Song Dynasty Master Hongzhi Chan
Monday, December 15, 2025
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By
Soh
Chinese Original: http://greatsupreme.joinbbs.net/viewthread.php?tid=18
English Translation:
Silently forgetting words, bright clarity manifests before you. When reflecting, it is vast and open; in the place of Essence, it is numinous and vivid.
Numinously vivid and singularly illuminating, within the illumination it is yet marvellous. Dew, the moon, stars, and the River; snow, pines, clouds, and peaks.
Obscure yet all the brighter; hidden yet all the more manifest. The crane dreams in the misty cold; the water contains the autumn rhymes.
Limitless kalpas are utterly empty, interconnected and identical. The wondrous presence dwells in the place of Silence; the Function serves within Illumination.
The wondrous presence exists—where does it exist? Vivid alertness shatters dullness. The Way of Silent Illumination is the root of the "separated and the subtle."
Thoroughly seeing the separated and the subtle: a gold shuttle and a jade loom. Upright and Inclined turn gracefully; brightness and darkness depend on one another.
Depending without subject and object, at this time they mutually integrate. Drinking the medicine of Correct View; beating the poison-smeared drum.
At the time of mutual integration, killing and giving life rest with me. Exiting the body from within the gate; bearing fruit upon the branch tips.
Silence alone is the supreme word; Illumination alone is the universal response. Responding without falling into merit; speaking without involving listening.
The myriad phenomena in their density radiate light and expound the Dharma. Each and every one validates; each and every one questions and answers.
Questioning, answering, and validating, they correspond precisely. If Illumination loses Silence, then intrusion is seen.
Questioning, answering, and validating, the correspondence is precise. If Silence loses Illumination, it becomes murky and remains a leftover dharma.
When the Principle of Silent Illumination is perfect, the lotus blossoms and the dream awakens. A hundred rivers go to the ocean; a thousand peaks face the Great Mountain.
Just as a goose selects its nourishment; just as a bee gathers nectar from flowers. When Silent Illumination is supremely attained, the heritage of our School is carried forward.
The Silent Illumination of the Tsung-school penetrates the top and penetrates the bottom. The body of *Śūnyatā*; the arms of the *Mudrā*.
Beginning and end are a single principle; changing forms are of ten thousand varieties. Mr. He offering the jade; Xiangru pointing out the flaw.
Fitting the capacity with certainty; the Great Function is not labored. The sky-frame within the domain; the general beyond the frontier.
The matter at the bottom of our house conforms to the compass and ruler. Transmitting it to all directions, do not earn it or hold it up [falsely].
Teacher Hong Wenliang’s Explanation
Silently forgetting words, bright clarity manifests before you
Here, it discusses the Essence of that Essence, Function, Nature, and Appearance. We borrow words; Essence belongs to the place where language is cut off. You talk about it for half a day, but that is not it. This is "forgetting words," where language cannot reach. "Silently" does not mean you sit in meditation not speaking, not moving your thoughts, "Ah... then the wondrous presence manifests, the top of the head gets cool, the buttocks get hot, the *qi* starts moving"—it does not mean this. This Essence is the place where language is cut off, where the functioning of the mind is extinguished.
"Bright clarity manifests before you" says, "Ha, the myriad phenomena are all its manifestation; a thousand lights appearing as reflections are all it."
When reflecting, it is vast and open; in the place of Essence, it is numinous and vivid.
Here, the meaning is the same; it is a repetition. Its manifestation is "when reflecting"; it is not that you go look at it, and then it manifests as mountains, rivers, stars, the moon, spring, summer, autumn, and winter... Clearly it is spring, clearly it is autumn. "When reflecting, it is vast and open"; anything can manifest, very, very many myriad phenomena. But at its place of Essence, its fundamental nature, it is truly very marvellous. Where is it? We don't know, yet it manifests just like this.
Numinously vivid and singularly illuminating, within the illumination it is yet marvellous.
"Numinously vivid" is the Essence. "Singularly illuminating"—it possesses light in itself; it can reflect itself by itself. It is not that there is an Essence in this place, projecting out like this, and the projected light becomes mountains, water, fish, and birds; it is not like that. Mountains, water, fish, and birds themselves are the manifestation of its own light; this is called "numinously vivid and singularly illuminating." The function of that Essence, the function of the *Dharmakāya*, is just that formidable. Now you look at me speaking; my appearance, physical form, and voice are the manifestations of your Essence; it is not that there is a "someone" here. However, do not misunderstand; it is not saying that "you" have an Essence. If one says "you" have an Essence, then there is a "my fundamental nature" there, and we easily get duped again immediately... Apart from the Buddhadharma, there is no way to explain this. "'I' have an Essence, 'I' have a fundamental nature"—that fundamental nature seems to belong to me. My Essence—it seems like "I" possess this fundamental nature, and this "I" of yours seems even bigger than the fundamental nature!
"Within the illumination it is yet marvellous." This illumination appears as sound, physical form, or manifests in various shapes. This itself is very marvellous. Why? It turns into physical form, but can simultaneously turn into sound, can manifest as sensation, and can manifest as thought. Isn't it that marvellous within the illumination?
Dew, the moon, stars, and the River; snow, pines, clouds, and peaks.
All of this is a description of "Numinously vivid and singularly illuminating, within the illumination it is yet marvellous."
Next is: day has dawned, ha, the sky brightens but does not reveal. This morning, the sun has come out, the sky is bright, ha, look, look, look... no matter how you look you cannot find it; the sky brightens but does not reveal. What about midnight? It is so distinct! "Obscure yet all the brighter; hidden yet all the more manifest." Do you know the meaning now? "Obscure" refers to that Essence; you simply cannot see it, cannot touch it, and cannot even think of it. However, it manifests so clearly. Sound is just sound, physical form is just physical form. Therefore, "Hidden yet all the more manifest; obscure yet all the brighter" mean the same thing. Right? We can all easily see everyone's appearance, everyone hears the birds singing, the fish in the water swimming back and forth; aren't forms, sounds, scents, flavors, textures, and mental objects very obvious? Where is that Essence? Not a trace of a reflection. Nowhere to abide. "Nowhere to abide" means having no form or shape. However, being "nowhere to abide," it manifests as a thousand lights and reflections; a thousand kinds of light manifest like reflections. Where is it? "Obscure"—you cannot find it. But, if you cannot find it, is it dead and heavy, hard and rigid? Hmm... it manifests in various appearances, including you. You think, "What is my Essence?" That "you" is merely what you are thinking. That Essence is right there moving.
Limitless kalpas are utterly empty, interconnected and identical. The wondrous presence dwells in the place of Silence; the Function serves within Illumination.
Isn't this very marvellous? You can see many things, you can taste many flavors, you can think many thoughts, you can feel many sensations, can't you? In your square-inch [of mind], there are all kinds of marvellous things you haven't seen; once you encounter them, you see them. Things you haven't eaten—you don't need to research them, just put them in your mouth and taste... marvellous! Ultimately, where does this kind of wondrous presence exist? It is not the forms, sounds, scents, flavors, textures, and dharmas themselves; it is not the taste itself. Its various thousands of colors and ten thousand hues are very marvellous. Where does it exist? It exists in a place you cannot see and cannot touch; this is "The wondrous presence dwells in the place of Silence." If you realize the place of Silence, you are enlightened. However, this place of Silence cannot be separated from the "Wondrous presence" of thousands of colors and ten thousand hues. If you leave behind the visible physical forms and the audible sounds to find another marvellous palace elsewhere, or some marvellous God or Buddha, then that is incorrect. Silence is right in the place of the wondrous presence. The wondrous presence is in the place of Silence; they are the same. Where is the wondrous presence? Because you cannot find the source from which it manifests, the wondrous presence is in the place of Silence. However, this place of Silence cannot be separated from Wondrous Presence. The marvellous function of this Silence relies on appearances to manifest. Without appearances, you simply would not understand the Great Function of that Silence. However, that which manifests is not Silence itself. This is called "Borrowing the position to reveal the function"—borrowing this position, one then knows, ah, there is such a great function. Conversely, "Borrowing the function to reveal the position"—borrowing these physical forms, sounds, scents, flavors, textures, and dharmas, the visible, the audible, the ability to think itself—borrowing the function, ah, there must be a source: revealing the position. "Borrowing the function to reveal the position," or "Borrowing the position to reveal the function"—Upadhyaya Zhengjue gave examples. What is "Borrowing the function to reveal the position"? Ha, seeing Dr. Lo, Mr. Fang, hearing insects chirping; right now a breeze is blowing, it's comfortable—these are all functions, manifesting various kinds of functions. Now the mobile phone rings; this is function. Borrowing this thing, one knows there must be a cause for it to be this way. Without a cause, how could physical forms manifest? How could sound manifest? This ear of yours is inherently physical form, concrete matter.
"Borrowing the function to reveal the position"—what did he use to express it? "The dreaming crane rises and the nest is empty." This thousand-year crane wakes up from sleep, rises, flies away, and one looks: its nest is empty. Originally it was sleeping there, and the nest was invisible; as soon as it wakes, *ho ho ho*, it takes flight, and looking back, the empty nest is there. Borrowing this flying up, one sees its nest. If it hadn't flown up and sat there, its empty nest would be invisible. If it doesn't move, we don't see it. Once it moves, we see the nest; "Borrowing the function to reveal the position." He used this metaphor so it's easier for everyone to think about. Then for "Borrowing the position to reveal the function," what example did he give? Borrowing this position to express the myriad phenomena; this thing is displayed originally like this. This metaphor is difficult. What example can you all think of now? You try to think. That fundamental position is invisible and untouchable, ha, unlike the crane flying away—the crane's flight is easy to use as an example. This Essence is the thing that is "Silently forgetting words"; you cannot even point to it, right? "In the place of Essence, it is numinous and vivid"; that place of Essence, numinous is numinous, but there is simply no way to speak of it. It is very numinous, yet you cannot touch it or see it. Then, to borrow this position to reveal its function, what example to give? Ha, he gave the example of the Northern Dipper [Big Dipper]. He said, "The Dipper's handle lies horizontally and the River [Milky Way] is faint." The Northern Dipper lies there at the edge of the sky; borrowing this position, ha, this Milky Way becomes faint; this is borrowing the position to reveal the appearance of the Milky Way. This is the example given by Upadhyaya Zhengjue. There is another simpler one, without such poetry, more direct; scientists and Indians use this to express this "Borrowing the function to reveal the position, borrowing the position to reveal the function." This example is easier.
"Borrowing the position to reveal the function" is "One Body discerning the Way within Many Bodies." One Body is the *Dharmakāya*, the Dharma-nature. Many Bodies are the eyes, ears, nose, tongue, body, and mind—the six roots, six functions; each function represents a body. What is the One Body? That which is "Silently forgetting words." What is the One Body doing within the Many Bodies? It is working! The One Body doing things in the eyes is seeing; in the ears, it is hearing. Therefore, discerning the Way is seeing, hearing, smelling, tasting, feeling, and thinking. One Body discerning the Way within Many Bodies is working; it is the position manifesting within the function. The eyes, ears, nose, tongue, body, and mind of the six sense gates—because they must rely on the *Dharmakāya*. Without the *Dharmakāya*, they would have no Precepts, Concentration, and Wisdom; they would move chaotically. The eyes would see red as white; the eyes facing you would turn into sound coming down—that would be a disaster! The six roots are always within Precepts, Concentration, and Wisdom. Why? "Many Bodies peacefully dwelling within the One Body"—this is also "Borrowing the function to reveal the position." Because there is the One Body, because that fundamental nature of the *Dharmakāya* is there, always Precepts, Concentration, and Wisdom, it will absolutely not see incorrectly. Stinky is stinky, fragrant is fragrant; very annoying is very annoying. It is not that once you practice the Way, you don't care about annoying things; it's not like that. Its function itself is that annoying appears as annoying. Why is it so? As it is, this honest; no more, no less; what is there is there, what is not there is not there. Why? It is very much Precepts, Concentration, and Wisdom; this concerns our Dharma-nature. Because there is Precepts, Concentration, and Wisdom, it steadily has "Many Bodies peacefully dwelling within the Same Essence." So, how is the daily life of an enlightened person? It is just Many Bodies peacefully dwelling within the Same Essence. When we are confused, the Many Bodies do not peacefully dwell within the Same Essence. Originally, it is not that Many Bodies do not peacefully dwell within the Same Essence, but we add a false self into it and mess it up.
Compare these two examples everyone. How marvellous are the examples of Chinese poets. Once the Big Dipper lies horizontally, the whole Milky Way becomes cool and refreshing, faint, lying there leisurely; the multitude of stars all turn towards it. Everyone is so "indifferent in their ambition"; using "The Dipper's handle lies horizontally and the River is faint" to express "Many Bodies peacefully dwelling within the Same Essence." And "The dreaming crane rises and the nest is empty"? That is "One Body discerning the Way within Many Bodies." It runs to the eyes to see, runs to the ears to hear, runs to the skin to feel, runs to the mental root to be able to think. Hey, the One Body is very busy inside the Many Bodies. The Many Bodies of eyes, ears, nose, tongue, body, and mind—because they are manifestations of the One Body, they keep Precepts, Concentration, and Wisdom very well: "Peacefully dwelling." It is not "because I practice, I am different from others"; that is Taoist thought.
Therefore, "The wondrous presence dwells in the place of Silence"; Many Bodies peacefully dwelling within the Same Essence is precisely the wondrous presence dwelling in the place of Silence. Therefore, it can manifest just right, no more, no less. Being able to keep Precepts, Concentration, and Wisdom like this is all because it peacefully dwells within the Same Essence; therefore, "The wondrous presence dwells in the place of Silence."
"The Function serves within Illumination." What is Function? Seeing, hearing, tasting... the inherent functions of our six roots. But when your eyes see, you assume "I saw"; is it like that? The inherent functions of our six roots are the true supernatural powers and great functions; they manifest naturally within "Forgotten Illumination." Yet our state is "I am looking at you"; that is not "Forgotten Illumination." "Reflecting while facing conditions" is not Forgotten Illumination. "Reflecting without facing conditions" is "Forgotten Illumination." It is not that you practice and only then it becomes like this, ha. What we inherently possess is "Reflecting without facing conditions." The functions of our six roots simply do not assume "I reflected, I heard, I thought..."; it is never like that. "Forgotten Illumination" does it; it simply does not say "I did it." Our six roots themselves are all "reflecting yet not reflecting"; this is called "Reflecting without facing conditions," also called "Forgotten Illumination." Was this gained by practice? Your fundamental nature is the Buddha-nature; it is just that our inverted delusive thinking, "I have a...", that chaotic thinking messes it up and ruins your fundamental nature, the Buddha-nature. So you go outside to find the Buddha-nature, hoping someone will give it to you, hoping someone will give you empowerment (*abhiṣeka*). The Buddha-nature is right there with you, yet you still search outside. Not only you; generally those who study Buddhism are all like this. They get "Silently forgetting words" all wrong, thinking it means sitting there, not moving a bit, quieting thoughts as much as possible, breathing, one, two, three, four... counting breaths, *anapana*... visualization *ho ho ho*, *om ah hum*... Doing this in order to "forget words." What is "Silently forgetting words" as spoken by Chan Master Hongzhi? The place of Silence refers to the One Body. "Bright clarity manifests before you" refers to the Many Bodies; eyes, ears, nose, tongue, body, and mind all move. When it reflects, "The Function serves within Illumination"; within the true function of the six roots, it is not that you have practiced very well to be like this. Do you understand this point?
The wondrous presence exists—where does it exist? Vivid alertness shatters dullness.
"The wondrous presence exists—where does it exist?" You keep saying the wondrous presence dwells in the place of Silence, that Many Bodies peacefully dwell within the One Body, so it can exert the various forms of "Dharma abiding in the Dharma-position"—seeing is just seeing, hearing is just hearing, it won't be chaotic. Then what is the situation of "The wondrous presence exists"? "Vivid alertness shatters dullness." Facing you, red is just red, green is just green—"Shattering dullness," *na*. That wondrous presence, it seems to move, seems not to move. But when it moves, it is not like a stone; it is not dull and heavy like a stone. Our Dharma-nature is lively and vivid. When it moves, its fundamental nature is Many Bodies peacefully dwelling within the Same Essence, so it can be this marvellous. But where is the One Body? You cannot find it.
The Way of Silent Illumination is the root of the "separated and the subtle."
"The Way of Silent Illumination is the root of the 'separated and the subtle'." Silence is the Essence; Illumination is the Function. Its function is "Reflecting without facing conditions, knowing without touching things." What is "Separated"? It means separating from these various forms, sounds, scents, flavors, textures, and dharmas. Red color, fish, birds, cypress trees, cars—aren't they our Dharma-nature? "Separated" means they are not exactly It. They are not exactly It, but cars, the moon, stars, fish, and water cannot be separated from It; it is very "Subtle." If they leave It, they cannot manifest. "Separated and Subtle" is this. "Silent Illumination"—Separated is Silence, "Illumination" is Subtle. Therefore, thoroughly seeing the principle of "Separated and Subtle," the principle of Silent Illumination—"Thoroughly seeing the separated and the subtle"—ha, that movement of yours is living water coming; it softens up. That is "A gold shuttle and a jade loom." If you do not thoroughly see the separated and the subtle, you cannot get through at all; you always think I am seeing, I am hearing, my voice is like this, how is your voice. This way, there is no thorough seeing, so the water dies; it is hard and stiff because you have not thoroughly seen the separated and the subtle.
(The Teacher used dead water and living water addressing Ah Chen. Ah Chen is a fish farmer.) Thoroughly seeing the separated and the subtle makes one immediately lively and vivid. Without thoroughly seeing the separated and the subtle, there is you, me, and him; afflictions will certainly come. You view money as very heavy, view fame as very heavy, grasp them very tightly. Losing your life doesn't matter, you want wealth. If your life is truly about to be lost, that won't do; at this time, you can give up wealth, as long as you can live a little longer, that is better. But when even life cannot be preserved, you hope the next life will be a bit better, that would be okay too. When life cannot be preserved, fame and property can be discarded; knowing these cannot be kept, "Just let me go to Heaven." Look, bargaining. So, thoroughly seeing the separated and the subtle is "A gold shuttle and a jade loom"; it is liberation and ease. If wealth is lost, it is lost. You truly see your own Face; you are not turned around by this appearance at all. This is called "A gold shuttle and a jade loom." This shuttle is made of gold. The loom is our weaving machine, made of jade.
Upright and Inclined turn gracefully; brightness and darkness depend on one another.
"Upright and Inclined turn gracefully." "Upright" is the fundamental position, the Essence. "Inclined" is the various forms, sounds, scents, flavors, textures, and dharmas. These seem like two things existing independently, ha, "Turn gracefully"—Inclined is right within the Upright. What is seen, touched, thoughts moving back and forth—they have never left the center of the Upright. Within the Upright, it borrows the Inclined to reveal its Uprightness. Between Upright and Inclined, its Essence and Function are so marvellous: "The wondrous presence exists—where does it exist? Vivid alertness shatters dullness." Whether fundamental position or inclined position, it is the Essence. All appearances cannot be separated from the Essence, cannot be separated from the King of Majestic Sound, from before the Empty Kalpa.
"Brightness and darkness depend on one another." Do not brightness and darkness rely on each other? Without darkness, there is brightness. Without brightness, darkness manifests. Without brightness, where is darkness? Without darkness, where is brightness? "Brightness and darkness depend on one another"—this principle is not that brightness exists as brightness and darkness exists as darkness, independently of each other; then you are wrong. There is simply no independent brightness or independent darkness. Therefore, the *Cantongqi* explains "Brightness and darkness depend on one another" like your front and back steps. Left foot forward, right foot back; stepping out, hey, the left foot becomes back, the right foot becomes forward. Which one is actually in front, which one is behind? "Brightness and darkness depend on one another" is just like our walking, right? Without the front foot, the back foot cannot be lifted; without the back foot, the front foot cannot be lifted. In the *Cantongqi* it says, "Within brightness there is darkness; do not meet it as darkness." Do not hear this and say, "That brightness has darkness inside," and use darkness to look at this darkness, and what is left belongs neither to brightness nor darkness—it is not like that. "Within brightness there is darkness; do not meet it as darkness. Within darkness there is brightness; do not see it as brightness." What is this principle? Do you know? I raise my hand; this raising the hand is brightness, it is "Within brightness there is darkness," but the Essence is always the whole manifestation of Essence, so Essence is darkness—you cannot see it, ha, you know? That appearance—without that fundamental nature, the appearance cannot manifest. Where is the fundamental? You cannot find it, cannot see it. Therefore, within brightness there is darkness. Why is it called darkness? This darkness, with this movement, is at the place of "nowhere to abide"; its trace cannot be seen. Can its trace be seen? The hand moves from here to there. But if, using your brain to think, the hand moves from here to the raised place, you have already fixed a point in space; running from this point to another point. But does space have a fixed point? It is your brain considering that the hand ascended from this place to there; this already uses a huge concept, delusive thinking. From what place to what place? What thing goes to what place? What thing is this? What is a fist? What is a hand? The Four Great Elements have no owner, ha. A point without self-nature goes to a place without self-nature. We consider it your fist; you raised it from here to up there; space is fixed, front and back are fixed, time is fixed—only then do you feel you are raising your hand. When raising the hand, this appearance is clearly raising the hand; within brightness there is darkness, within brightness there is dependence. Depending on what? Depending on darkness, depending on having no trace. There is no trace. If every time you raised your hand, every time you walked, you left traces, it would be a disaster; space would be filled with traces of walking! "The bird flies continuously" (*Lancet of Seated Meditation*); can you see the trace of the bird's flight? This all explains what we in the Chan School call "Right within that very spot" (*ge zhong li xu*). You call it Fundamental, call it Appearance. "The spiritual source is bright and pure; branches and streams flow in the dark." "The spiritual source is the Fundamental; branches and streams flowing in the dark means the various things that manifest." He speaks of brightness and darkness inversely; it is the same thing. He says, whether you distinguish Fundamental or Appearance, distinguish Nature and Appearance as different—distinguish or not, it's up to you—as long as you "If one realizes," thoroughly realize "Right within that very spot," that is seeing the Nature. As long as you see the Nature, it doesn't matter if you speak of dividing Nature and Appearance, dividing Fundamental and Derivative, dividing Brightness and Darkness, dividing Subject and Object! As long as you see the Nature. If you thoroughly see "Right within that very spot." "Right within that very spot" is the matter of "Upon seeing the bright star." On this, there is no Fundamental or Derivative, no Nature or Appearance, no Subject or Object. Speaking of subject and object is already strange. Even talking about the Buddha verifying Mahākāśyapa is superfluous. So the Buddhadharma is not hanging there for you to touch and grope for half a day, ha... what thing? Then getting a mouthful of Buddhist terms, speaking of Fundamental and Derivative, Nature and Appearance... Therefore, "Brightness and darkness depend on one another" can also be said as "Fundamental and Derivative rely on each other, Nature and Appearance also rely on each other."
Depending without subject and object, at this time they mutually integrate.
"Depending without subject and object"—depending on what do we have brightness and darkness, Fundamental and Derivative? This dependence has no subject and object. Brightness also has no subject and object; darkness also has no subject and object. Only because dependence has no subject and object can brightness and darkness alternate.
At the time of mutual integration, killing and giving life rest with me.
"At the time of mutual integration," I see, I hear, there is sound, there is physical form; they are all interacting, the myriad phenomena are all interacting.
If you can realize "Right within that very spot," then you are free and at ease, liberated and at ease; not afraid of birth and death, not caring about honor or disgrace. "Killing and giving life rest with me," because you are simply not like dead water, you are living water. Therefore, "At the time of mutual integration," within daily life, laughing, crying, making trouble, shouting, thinking—"The bottom," the fundamental thing has already been realized. "Right within that very spot" has been thoroughly understood; that is "At the time of mutual integration." Then, your life, your walking, standing, sitting, and lying down, conducting yourself and handling affairs—"Killing and giving life rest with me," free and unconstrained. Extremely thin, yet he has not a bit of affliction; very wealthy, yet he is not arrogant with wealth. Poor to the extreme, he doesn't care either; if he starves to death, then he starves to death. Who starves to death? "Killing and giving life rest with me"; it is not telling you to really go "kill."
Silence alone is the supreme word; Illumination alone is the universal response.
We keep saying Silence is the Essence, Illumination is the Appearance. What is called the Fundamental, what is the *Dharmakāya*? "Silence alone is the supreme word"—the supreme word is where language is cut off, where the functioning of the mind is extinguished; the highest explanation, simply impossible to speak of, impossible to point out, impossible even to think of; therefore this place is "Silence." So the first line "Silently forgetting words" does not mean telling you to sit there, sweeping away thoughts, quietly counting breaths, visualizing, quieting down, quieting down, quiet to the extreme, "Bright clarity manifests before you," ah... the spirit has come out. If explained like this, it completely misunderstands Chan Master Hongzhi's meaning. This "Silence" directly speaks of our Buddha-nature, Dharma-nature. It is all moving at the gates of the six roots. Radiating light and moving the earth at the gates of the six roots. Without it, the gates of the six roots would not be just right, Precepts, Concentration, and Wisdom. However, that is movement, that is just it; the marvel is like this. Because you cannot see where it is? Therefore, "Silence alone is the supreme word; Illumination alone is the universal response." As for "Illumination," when it moves, radiating light and moving the earth, hey... a sound (*snap*), it is not that I moved here; it is my Dharma-nature moving, moving through this ear; if there is thunder there is thunder, if a car then a car sound; no need to use the brain to say the car is coming and I must listen, ha, the car passes and is still rumbling, no; if it's not there, it's not there.
"Illumination alone is the universal response"; the appropriate sound manifests as sound, the appropriate physical form manifests as physical form; this is called radiating light and moving the earth, this is "universal response." Any time, any place, responding just like this as it really is, is "universal response"; it is not responding sometimes and not responding other times. We listen when we are happy, and ignore when unhappy; but the function of our Essence, the function of our Reward Body and Emanation Body, is "universal response," without deviation, without liking or disliking. That is the false self entering to ignore—then not listening, not looking. "My Chan Master teacher is first class in Taiwan; you, so-and-so Hong, are speaking here, I won't listen," listening but ignoring. But while I am speaking, sound has been entering his ears all along. Its fundamental nature is "Illumination alone is the universal response"; what blocks it is that wounded thing called "I"; this is very formidable, for tens of thousands of kalpas this wound has not healed. Now, Chan Master Hongzhi is curing this, do you know? "Silence alone is the supreme word"—that "Silence," the Dharma-nature body of that "Fundamental," you cannot even talk about it, it is the "supreme word"; the highest explanation is "where language is cut off," that is the true explanation.
Responding without falling into merit; speaking without involving listening.
"Responding without falling into merit"—our Dharma-nature radiates light and moves the earth within the six roots. Facing you, seeing you, over there a frog croaks, a frog sound; over there in the kitchen, if there is sound then sound; it universally responds just as it really is. This responding, the way it moves, "Does not fall into merit." "Hey, I did it, I illuminated, I illuminated a hundred times today, I need to rest a bit"—this is falling into merit.
"Speaking without involving listening"—you listened for half a day but couldn't listen in; that is because it is not spoken with language and words, it has nothing to do with this listening of yours. Did it enter? It was spoken, "Insentient beings expounding the Dharma"—how to listen? So this is "Without involving listening." How can you listen?
Hey, but if there is truly the matter of "Upon seeing the bright star," then one is clearly listening to "Insentient beings expounding the Dharma"; however, this listening is not the kind where ordinary people listen because there is sound. The speech of "Speaking without involving listening" is the speech of "Silence alone is the supreme word"; it is not listening with the meaning of "I heard it" using our ears. "Responding without falling into merit" is not the kind of illumination of "I saw it," but the kind of illumination of "Reflecting without facing conditions." Therefore, when it responds, it is universal response, it is not falling into merit.
Emperor Wu of Liang said to Bodhidharma: "I built many temples and made offerings to many monks; this merit is not small, right?" Bodhidharma answered saying there was not a bit of merit. He was not disparaging Emperor Wu of Liang. He was saying that when your six fundamental natures are functioning, they do not fall into merit! You think there is merit; your sixth consciousness says I am the Emperor, the Emperor does so many good deeds, helping Buddhism; this "I am the Emperor" thing is false, created by chaotic thinking. Actually, you did so many things, but your six roots do not feel even a bit that they did any good deeds; so this is saying "Responding without falling into merit."
The myriad phenomena in their density radiate light and expound the Dharma.
This needs no further explanation. Water is expounding the Dharma, fish are expounding the Dharma, the blue sky and white clouds are all expounding the Dharma; they are all your fundamental nature, radiating light like this right there; radiating light is just the white clouds and blue sky *na*.
Each and every one validates; each and every one questions and answers. Questioning, answering, and validating, they correspond precisely.
Look at "Each and every one validates"—all insentient beings are expounding the Dharma. Who are the insentient? Your own fundamental nature. "Each and every one questions and answers; questioning, answering, and validating, they correspond precisely"—the actual situation of our six roots is like this.
If Illumination loses Silence, then intrusion is seen.
Ordinary people do not know; "If Illumination loses Silence," they think it is "I saw, I heard," losing the Silence. Within illumination, hearing, thinking of a matter, getting angry—getting angry is also illumination, ha. It's just that within this, you lose Silence; you forget that this is your Dharma-nature radiating light and moving the earth. How is this lost? One inexplicably gives rise to ignorance for a moment, losing Silence, losing the Fundamental. Illumination and Silence are originally one thing; so within illumination, "Hey, I did a good deed"—Silence is lost.
"Then intrusion is seen"—then it goes awry; as soon as a thought moves it goes awry, and it's done for. Taking the perfectly good six roots—your Dharma-nature is there, functioning as the Reward Body and Emanation Body—yet within illumination, "Hey, I am looking, I am listening..."—Silence is thus lost, becoming "Then intrusion is seen"; you have afflictions coming, cannot sleep at night, everything comes.
Questioning, answering, and validating, the correspondence is precise.
The corresponding function of our six roots—seeing, hearing, tasting spicy as spicy, sweet as sweet—is "Validating, questioning, and answering, corresponding precisely." The sound of a frog will absolutely not be heard as the sound of a car; however big is however big, however small is however small; if it doesn't call, it doesn't call; just do not lose Silence within Illumination.
"Annoying, I am listening to Dr. Hong Wenliang speaking now..."—Silence is lost. Even if you get angry, how can ears get angry? Ears do not lose Silence at all within Illumination. We are originally like this; it is not that you practice and only then do not lose Silence within Illumination, ha. This is the Caodong School, the true Buddhadharma transmitted by the Buddha; it is not that you practice and only then do not lose Silence within Illumination. Your six roots originally move like this; it's just that you add an "I am looking, I am listening..." and thus problems arise.
When the Principle of Silent Illumination is perfect, the lotus blossoms and the dream awakens.
"When the Principle of Silent Illumination is perfect"—between this Silence and Illumination, Nature and Appearance, Subject and Object, Essence and Branch—this Principle is perfect, complete, originally the same as the Great Void, lacking nothing and having no excess. This Principle is very perfect; using reasoning is useless, no matter how one thinks, one cannot conceive of its perfection. At this time, if you realize this—"Ha, originally we are like this..."—personally, ha, not using the brain, using consciousness to say we are originally like this; that is your thinking, you have not yet realized and entered. "We are originally like this"—this is your thought, which is losing Silence within Illumination. What is Illumination? Understanding this principle, then "I illuminated it"—is this Silence? There is simply no Silence. "Losing Silence within Illumination" is precisely the error. Then when "The Principle is perfect within Illumination," naturally "The lotus blossoms and the dream awakens." The lotus has blossomed, the Mind-flower, it is your true fundamental nature. Lotus blossoming is the dream awakening. Therefore, when a person is truly thoroughly awakened, that is a Buddha, apprehending Mind and seeing Nature. That fundamental nature moves right there with you; you just need to personally realize this; do not use reasoning to say we are originally like this; you are simply not moving in that original manner. At this time, if the lotus blossoms and the dream awakens, ah, then birth and death simply cannot disturb you, ha. We think I am living, fear my dying; that one who has lost Silence feels I am very lovable, feels I cherish, want to live a bit more—that is losing Silence within Illumination, not the lotus blossoming and the dream awakening, do you know? Suffering is suffering, pain is pain, bad luck is bad luck; being insulted is being insulted, being held high is also just like this.
A hundred rivers go to the ocean; a thousand peaks face the Great Mountain. Just as a goose selects its nourishment; just as a bee gathers nectar from flowers.
At this time, the lotus blossoms and the dream awakens, ah, at this time, "A hundred rivers go to the ocean; a thousand peaks face the Great Mountain," is a description of that "Just as a goose selects its nourishment"—in the past, highly skilled geese all selected milk [from water]. "Just as a bee gathers nectar from flowers"—like a bee gathering nectar, what does it mean? You have never lost Silence within Illumination; in daily life, laughing the same, crying the same, drinking wine the same, singing the same, playing and having fun with everyone the same. Hey... you look like you are enlightened; strange, why don't you wear a *kāṣāya*, keep a straight face, and wave that stick around there? Hey... he is just like a goose selecting milk, like a bee gathering nectar; right on top of his true self, he laughs, walks, laughs, *ai-yo* pain is also it.
When Silent Illumination is supremely attained, the heritage of our School is carried forward.
That true essential asset of Silent Illumination, "Supremely attained," Silent Illumination is truly very subtle; it is explained to you by our Caodong Chan School, contributed to you; this is my "School's heritage." "School's heritage" is actually what the Buddha truly wants to give to people of the world, "Truly just like this *ha*..." is the School's heritage. It does not refer to some Chan Sect; it is the Buddha's true essential purport, which is Silent Illumination.
Penetrates the top and penetrates the bottom.
Very thorough. Hey, now hearing it, "Penetrates the top and penetrates the bottom"—where does the sound come from? Is this a frog? No, it is a cricket. Is it Silent Illumination? Sound moves here, only then do you know there is sound; strange *ne*, where does sound come from? Cannot hear, sound disappears; where does it disappear to? Don't know *ha*. Comes from nowhere, goes nowhere; when there is sound, where does the sound stay in you? Sound must be moving there, only then do you know there is movement. I ask you, sound moves on your Dharma Body; where on your Dharma Body? You don't know, cannot see it.
Silence—is there no sound? There is, Illumination. The Way of separated and subtle, the root of separated and subtle—can you speak of that Dharma-nature? Dharma-nature is that cricket sound moving right there with you; where is that Dharma-nature, Dharma Body? What color? Big or small? Light or heavy? Green color, blue color? "Silence alone is the supreme word." "Speaking without involving listening." Look, here it comes again, the cricket comes to argue with me again. Ears not prepared to listen, there is sound then heard; where from? Where does sound come from? We generally say transmitted from over there to here; which side is over there? Without passing through the ear's nerves, it wouldn't be heard; when the ear's nerves are transmitting, isn't that sound? When not transmitting, it is not sound; when those nerves are changing there, you cannot say that is not sound *ha*. Is the change of nerves sound? That is change; then what is sound? Running from where to where? I ask you. But, if there is, there is; Silent Illumination. "When Silent Illumination is supremely attained," if you want to make it clear, you are done for. If you want to illuminate, want to know, hey, the problem comes!
Let us briefly explain some key points again. The key point is actually the first one: "Silently forgetting words, bright clarity manifests before you," it is all like this. However, do not treat this as hurrying to sit in meditation, getting rid of thoughts, emptying the mind, a patch of sunny brightness, not thinking, sweeping thoughts clean. Forget you are sitting there in meditation, *ha*... if you can't forget, you use breath counting, one, two, three, four... quiet to the extreme, ah... I have realized, "Bright clarity manifests before you"—what thing has manifested? A ghost shadow manifesting!? You say manifest, there must be an image, a state manifesting. Could it be the appearance of Guanyin that counts? Could it be that a pure state counts? That arising and ceasing dharma, originally nonexistent; sitting there quietly, it manifests; isn't that illuminated out? Telling people to sit in meditation like this is finished, off by a hundred and eight thousand miles; so everyone hearing this kind of teaching wants to make the mind quiet. Hey... the mind is messy; the six roots originally have always been in Silent Illumination, always without interruption; it is that false self interfering, *intrude*. Who *intrude*? Your own delusive thinking. I ask you, you say now "I am listening," is there this "I"? "I am here listening to your lecture," "I am listening to the cricket sound." If this "I" were real, and you now think non-stop: "I am you, I am you, I am you..." keep thinking, will you turn into me? Will you? You keep thinking "I am you...", think for ten thousand years, it is still this "I" of your own; you won't turn into the you that you are thinking of, right? Therefore you know this "I I I" and "I am you" are the same, like reflections; what "I" is there! It is you thinking it is "I," but this is formidable; because of habit, for tens of millions of kalpas it has been this habit. You exchange like this, and you will know, hey, this thing is truly strange; I am working hard here, it must be that "I" moving a bit, moving a bit; if that were true, you exchange this "I" for "you," "I am you," you think it over carefully, will this thing turn into you? It is still that appearance; that appearance is not nonexistent, it exists! But calling it "I" is incorrect!
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