Aditya Prasad

André A. Pais Curious, how does this map onto the AtR model (in your view)?

Reply

2d

Edited

André A. Pais

Aditya Prasad probably it doesn't. It can be read as merely pointing to I Am.

Yet if we get more creative, we can see I Am (identification with consciousness), but also non-dual (phenomena being one with consciousness, and consciousness itself being one with the absolute).

Finally we can see that notions of consciousness or phenomena are designated out of the absolute, which is nothing but appearance and emptiness. The absolute ground is luminous empty appearances, which is designated as consciousness, phenomena, etc.

I shared recently the simplified version of the AtR model (I am, non-dual, anatta, shunyata) with John and he said that all that has been clear for him for quite a while.

Reply

1d

Aditya Prasad

André A. Pais I must admit that I don't yet understand the distinction between consciousness and awareness (or the absolute). I think of luminosity as another label for consciousness.

As for the simplified model being clear to John, what do you mean? Are there aspects there that aren't covered in AtR? (I've read it a few times and love it BTW, if it's the one I'm thinking of. I might ask you questions about it later...)

Reply

1d

André A. Pais

Aditya Prasad by John I mean John Wheeler. 😅

Reply

1d

Soh Wei Yu

André A. Pais he isn't clear even though he thought so. He went through I AM, then impersonality (he calls 'no self'), then one mind sort of nondual. Closer to Thusness Stage 4. He is clear about 1 to 4 but not 5 and onwards.

Session Start: Tuesday, January 20, 2009

(7:54 PM) AEN:

john wheeler: "i found that it is turned into a practice, the notion of the practice or attainment is based on the assumption that u have separated from the natural being itself. Essentially you find that the notion that arise that you stand separate from the being, and that becomes the basis of all the troubles. You can't be a seeker or a sufferer, or have a question or a doubt or a problem as

that pure non conceptual presence, and so that root of all of that activity is the assumption that I have moved apart from that, that I have somehow stood apart from pure being itself. When we question that to basically look and see, have I separated from that? Have I moved away from the pure awareness itself, however we want to point to that... to see if there is any evidence that there has

been any actual separation, and what we find is the exact same insight that we saw originally... all that we discover is our identity as that pure being itself. Exactly like you say, we don't find anything, we find that the assumed separation isn't real, hasn't happened."

(8:05 PM) AEN: -- from an mp3

(8:05 PM) AEN: "....At this point you can dispense with making a division between thoughts and awareness. That is good in the beginning as a means to make awareness evident. However, from another angle, thoughts, feelings and perceptions arise from, exist upon and subside into awareness. They have no real substance or independent existence apart from awareness. So they are only awareness

(8:06 PM) AEN: appearing as those forms, like waves emerging from the sea. It is all one substance. There is only one awareness, one presence. There is no separation possible, because there is no division in reality. There are no objects in ultimate truth, only awareness. There is

no one standing apart from that. Everything that appears is only that. All thoughts and feelings are only that. All is that. You are that. So what can you gain and lose at any time?" -- "You Were Never Born", John Wheeler

Session Start: Wednesday, January 21, 2009

(10:40 AM) Thusness: What John Wheeler said is quite true but only from the point of view of non-dual. Therefore it is insight that liberates. There are 2 important insights about our nature, one being non-dual and the other being the empty nature. John Wheeler is more about non-dual but our emptiness nature are equally important. In whatever case, both insights must lead a practitioner towards effortlessness

(10:41 AM) Thusness: and spontaneity as non-dual luminosity and emptiness are the nature of pristine awareness

(10:51 AM) Thusness: What John Wheeler said in the mp3 is good. After that realisation, practitioner realises it is insight that liberates and there is never a separation but the practitioner must also realised the power of the bond. Like a magical spell that blinds us from seeing the truth of our nature. This 'strength' if overlooked is equally misleading. One can teach and device a method like Dzogchen to

(10:54 AM) Thusness: experience whatever arises openly and fearlessly as all is Awareness but to deny the 'strength' of the bond and over-emphasis that nothing need to be done is very misleading. Just like reality is not what it seems to be but there is no denial of reality,

(10:56 AM) Thusness: after non-dual insight, the way of practice is pathless; it does not mean there is no practice needed.

Session Start: Friday, 20 November, 2009

...

(2:01 PM) AEN: btw i dun really understand. is john wheeler's realisation about impersonality or is it about no-self and whats the diff 😛

(2:21 PM) Thusness: John wheeler realized certain aspect of no-self

(2:21 PM) AEN: icic..

(2:21 PM) Thusness: Not anatta but close to phase 4

(2:21 PM) AEN: oic..

(2:22 PM) Thusness: The sense of dualism is still there

(2:22 PM) AEN: icic..

(2:22 PM) Thusness: Because he will not be able to integrate the transient

(2:23 PM) AEN: oic..

(2:23 PM) Thusness: He can however realize he is lived by a greater life

(2:24 PM) AEN: icic.. is that what u mean by feeling God

(2:24 PM) Thusness: All manifestations is the doing of this One life

(2:24 PM) AEN: oic..

(2:25 PM) AEN: eckhart tolle said "Many expressions that are in common usage, and sometimes the structure of language itself, reveal the fact that people don't know who they are. You say: "He lost his life" or "my life," as if life were something that you can possess or lose. The truth is: you don't have a life, you are life. The One Life, the one consciousness that pervades the entire universe and takes temporary form to experience itself as a stone or blade of grass, as an animal, a person, a star or a galaxy.

Can you sense deep within that you already know that? Can you sense that you already are That?"

(2:25 PM) Thusness: This One Life is same to u as well as me.

(2:25 PM) AEN: icic..

(2:26 PM) Thusness: This is a very subtle extrapolation

(2:27 PM) AEN: oic..

(2:27 PM) Thusness: But experientially it does appears so

(2:27 PM) AEN: icic..

(2:28 PM) Thusness: It has a lot to do with the spontaneous arising and impersonality (deconstruction of personality)

(2:29 PM) AEN: oic..

(2:31 PM) Thusness: Therefore when one focus and refine the 4 aspects i spoke abt without even arising the insight of non-dual, one can still lead to such an experience

This is stage 2

(2:31 PM) AEN: icic..

(2:31 PM) Thusness: Get it?

(2:31 PM) AEN: ya think so

(2:32 PM) AEN: so stage 2 is related to impersonality?

(2:33 PM) Thusness: Further to that one will want to penetrate into 3.

(2:34 PM) AEN: oic..

(2:34 PM) Thusness: Re-read phase one to 3

(2:34 PM) AEN: ok

(2:35 PM) Thusness: Phase 4 is strictly non-dual

(2:35 PM) AEN: oic..

(2:35 PM) Thusness: Though non-dual still having inherent view

(2:37 PM) Thusness: So a practitioner still does not see the truth of the relative

The absolute still seem special

(2:37 PM) AEN: icic..

(2:38 PM) Thusness: That is One Mind

(2:38 PM) AEN: oic..

(2:40 PM) AEN: The "vision" of truth appears new because it was not noticed before. Whatever we are and the world is, is already the fact. There is no attainment involved in being what you are. That is the constant space of life, awareness or being in which all appears. It includes silence and sound, activity and stillness, form and emptiness, knowledge and ignorance, and all other dualities and opposites. Your natural condition is not a state within the appearances but the spacious heart of reality which contains and embraces them all. It is like a bright mirror in which diverse reflections rise and set. The mirror remains as it is and bears no relation to the presence or absence of its reflections. The mirror cannot be limited by or identified with any of the reflections appearing in it, nor does it grasp or resist them. For their part, the reflections have no substance or independent nature apart from the mirror. In the same way, all that is, was or ever will be is contained in the timeless light of your true nature. The strange and wonderful thing is that this has always been so.

If this is not noticed, it gets pointed out and recognized, and the true perspective is restored. It is as simple as that. - john wheeler

this is like One Mind?

(2:44 PM) AEN: btw i just remembered a talk given by ven shen kai in the early 80s where he described about how one dissolves the self into the universe substance that is no different from all the buddhas... like the self dissolve and merge into space... and that while he was doing puja he totally dissolved into a place far away but later got back. but later he dissolved again. i think he's sort of like describing stage 3 right?

Reply

13m

Soh Wei Yu

(2:45 PM) AEN: i think i sent u that mp3 before long ago

(2:47 PM) Thusness: In phase 4, a practitioner will be obsessed with this substratum in a non-dual context.

(2:48 PM) AEN: icic..

(2:51 PM) Thusness: U must understand phase 5-7 is refining the insight of the same experience of 4

(2:52 PM) AEN: oic..

(2:56 PM) Thusness: U so clearly see that non-dual is implicit as there never is any agent apart from the ongoing phenomenality

(2:57 PM) AEN: icic..

(2:57 PM) Thusness: Then u realized the true meaning of anatta and emptiness

(2:57 PM) AEN: oic..

(2:57 PM) Thusness: And move from disassociation to self liberation

(2:58 PM) AEN: icic..

(3:00 PM) Thusness: Seems like talking to different practitioners help u understand the 7 phases but don't make it as an absolute model.

(3:00 PM) AEN: oic..

...

2010:

Session Start: Wednesday, 10 March, 2010

(12:22 PM) AEN: i think last time john wheeler talk about the i am/being/witness, then in the recent book he changed alot and talked about 'beyond consciousness', beyond the being and the witness, and he said "Consciousness appears as a transient state on your original condition. It is intimately tied to the presence of the

(12:23 PM) AEN: body-mind, which reflects the light of awareness, allowing consciousness to manifest in a tangible way.'

the presence of the body-mind is a necessary requirement for consciousness to manifest and for awareness to become aware that it is. Just as sunlight and reflected sunlight are really not two separate things, neither are non-dual awareness and manifested consciousness actually different.

(12:23 PM) AEN: You are that which was present before consciousness appeared on you. Before consciousness appeared, you were, but you did not know yourself or have any sense of existence. That is the absolute, non-dual or perfect state.

(12:26 PM) AEN: ...If consciousness is only a modification of the absolute, non-dual reality, then consciousness as such does not truly exist, since it has no actual independent nature. Consciousness appears but it has never truly existed as an independent reality. All there is, is the unconditioned, absolute, non-dual source. That absolute reality is all there is, and it is all that we have ever been. There has never been anything else except this. http://www.non-dualitypress.com/.../The%20Light%20Behind...

(12:46 PM) AEN: seeker posted in DhO haha http://www.dharmaoverground.org/.../messag.../message/392145

(6:17 PM) Thusness: Yes. John Wheeler is beginning to realize 'transience'

(6:17 PM) AEN: but he still talks about an eternal absolute beyond consciousness a bit confusing

(6:19 PM) Thusness: yes

(6:19 PM) AEN: "Consciousness is duality itself. You are prior to consciousness, prior to being, prior to presence, prior to the knower, prior to stillness."

(6:20 PM) Thusness: yes

(6:20 PM) Thusness: i told u before there is a desync of view and experience

(6:21 PM) Thusness: it is difficult to arise insight and one will rest in the non-conceptuality personifying it into an ultimate source

(6:22 PM) Thusness: seems to be a struggle to realize the nature of the transient who is seeker?

(6:22 PM) AEN: i dunnu.. never knew him b4. oic

(6:22 PM) Thusness: i din see the nick 'seeker'

(6:22 PM) Thusness: in dho

(6:23 PM) AEN: ya but Teck Cheong Han and seeker writing style the same 😛

(6:24 PM) Thusness: so u guess one ah

(6:24 PM) AEN: ya lol

(6:24 PM) AEN: anyway he also talked about the same things

(6:25 PM) Thusness: yes

(6:27 PM) AEN: btw i think i know john wheeler suddenly changed, i remember before he wrote that book many months back i sent him a link to the six stages, then inside there, longchen commented on john wheeler's article:

This is not exactly true... He sees presences as separate from thoughts...

What he percieved is thru 'the eternal witness' or pure observer... which is a very subtle witnessing... or 'cross referencing'.

This pure observer is also within the flow... it is not unchanging...In fact, it is changing all the time... in the stream too...so to speak

http://buddhism.sgforums.com/forums/1728/topics/210722...

(6:27 PM) AEN: then in the book he wrote about the witness and consciousness being transient also

(6:31 PM) Thusness: the right view is just a pointer

(6:31 PM) Thusness: because the mind is unable to see clearly the nature of reality

(6:32 PM) Thusness: the dualistic mind either sees only the mirror or is lost in the images of the appearances

(6:32 PM) Thusness: it cannot see the nature of the appearances

(6:33 PM) AEN: oic..

(6:35 PM) Thusness: first have the experience of non-dual and further deconstruct all the mental constructs (self, objects and prepositional phrases "in/out, here/there..etc")

then later u begin to realize what is meant by 'inherent' in Buddhism

(6:37 PM) AEN: icic..

(6:39 PM) Thusness: many of the 'Awareness practices' tend to teach non-duality by disassociation. This is not non-dual, direct approach.

(6:42 PM) Thusness: Only through the realization of the anatta nature of the transient can a practitioner sees the 'pathless path'

(6:43 PM) Thusness: and this implies realizing that the transient is the very Reality that is non-dual, luminous yet empty.

(6:44 PM) AEN: oic..

(6:46 PM) Thusness: if u cannot understand the transient in the way that is presented by Peter Fenner, then u will why do we stressed so much about the transient

(6:48 PM) Thusness: if u see that there is truly no coming/going, here/there, in/out in manifestation, then u being realize both the 'Ultimate and Transient' share the same non-dual luminous essence and empty nature.

(6:50 PM) Thusness: A practitioner must continue to refine the 'view' till he is completely clear what is really blinding him.

2010:

(7:44 PM) Thusness: Some mistaken "I AMness" as non-dual in non-dual teaching.

(7:45 PM) Thusness: some have experience of non-dual but knows not the knot that blinds them. like John Wheeler. Some is clear about non-dual but is still attached to the One Mind.

(7:46 PM) Thusness: some totally eliminate the background and is clear that the formless background is simply another manifestation.

(7:47 PM) AEN: oic..

(7:48 PM) Thusness: some sees clearly the non-dual yet empty nature and maturing the insight realizes that the direct path is the natural state of self-liberation. But it is not as u described. and has nothing to do with what u said..

(7:49 PM) Thusness: it is clear seeing of the non-dual and empty nature of all arisings that lead to self liberation

(7:49 PM) Thusness: because the approach has nothing to do with dis-association.

(7:50 PM) Thusness: so the 'freeing of the inherent and dualistic' tendencies at that moment of 'seeing' is liberation. By definition, the absence of these tendencies is liberation.

(7:52 PM) Thusness: so practice becomes dynamic

NEWHARBINGER.COM

Page not found – New Harbinger Publications, Inc

Page not found – New Harbinger Publications, Inc

Reply

Remove Preview

13m

Soh Wei Yu

2010:

(7:46 PM) AEN: john wheeler: Like anything else, the "sense of I am" is still an appearance, an experience. Realize that the "sense of I am " is not what you are. You are TO WHOM even that appears. What you are has no "I" sense at all. There is no "I" in non-conceptual awareness. It is not even looking at anything, because it is one without a second. The observer and the observed both appear in your non-conceptual reality. Do not confuse what you are with the "observer". That also is a limited thing, an appearance. You are beyond the observer also.

.... Reality, your true nature itself, has no center or reference point. It is not in the head, in the body, or anywhere else. All appearances arise in that which has no position, reference point or boundary and which is your natural condition. A subtle reference of what we are to a location still implies a specific "I" that is able to be located. But pure being or awareness is "no thing". It has no position, no time, no space, no location. All of those only apply to a thing. But your real nature is not an object, not a thing. The basis of the troubles is the separate "I" notion. If there is any subtle belief in the "I", the mind will attempt to give it some position, definition, location or concept. Why? Because it has no substance. It

(7:47 PM) AEN: It needs to wrap itself in some clothing to have any semblance of being. One solution is to try to pull away all the landing zones. That is potentially an endless undertaking. It is so easy for the "I" notion to creep back into the proceedings. That is often the blind spot. The nature of a blind spot is that you cannot see it because you are looking through it and not recognizing that fact. It is like looking through your glasses to find the glasses you assume are lost. The clear and direct solution is to examine the validity of the "I" notion itself. Do not settle for pulling away the leaves and branches, but go for the root.

(7:49 PM) Thusness: yet that is still a referencing

(7:51 PM) Thusness: to be without reference is to realize that all there is always only Appearance. When u realized that thoroughly, u r without reference, location, direct and vividly Present. 🙂

Session Start: Monday, 19 April, 2010

(5:12 PM) AEN: john wheeler: To know any experience, there must be a knowing that "I am". That is just the basic conscious knowing of being present. That is what first appears out of deep sleep. It is not a personal "I" or any other notion. Call it impersonal knowing. Subsequently, the mind begins operating and the separate "I" notion is created in thought.

Pure awareness, or non-conceptual reality, is non-dual. Upon or within this arises self-consciousness, which is the pure sense of "I am", but not yet individualized. Then follows the "I" concept, or the notion of separate individuality. Lastly, there appear notions such as I am this or that (body, mind, personality, etc.).

From the perspective of reality, there is NO appearance to speak of, because the seeming appearance is the appearance of THAT. It is all THAT.

(5:12 PM) AEN: All phenomena appear in consciousness. That consciousness is NOT personal. It is the primordial or first experience in duality. It is the pure sense of "I am" with no other content, just knowing "I am" without words, or being self-consciously aware. But that is still an experience. You are the space in which even that comes and goes.

Session Start: Monday, 19 April, 2010

(10:51 PM) Thusness: John Wheeler recent para is not bad.

(11:08 PM) AEN: oic..

he's talking about non dual?

(11:11 PM) Thusness: not just that

(11:13 PM) Thusness: John Wheeler seems to be able to outline the different phases of "I M" i told u

(11:14 PM) Thusness: however that is only up till non-dual level

Reply

13m

Soh Wei Yu

The reason why he thinks he understood anatta: because he realised certain aspect of no self. But only impersonality and up to nondual. 99% of the time when someone talks about no self, it is only at the impersonality level. They are not aware of the different degrees of self/Self and no-self/Self and the different insights and subtleties as I explained in https://www.awakeningtoreality.com/2020/04/different-degress-of-no-self-non.html

Different Degress of No-Self: Non-Doership, Non-dual, Anatta, Total Exertion and Dealing with Pitfalls

AWAKENINGTOREALITY.COM

Different Degress of No-Self: Non-Doership, Non-dual, Anatta, Total Exertion and Dealing with Pitfalls

Different Degress of No-Self: Non-Doership, Non-dual, Anatta, Total Exertion and Dealing with Pitfalls

Reply

Remove Preview

12m

Soh Wei Yu

Aditya Prasad This distinction between consciousness and awareness only occurs in his later books, not earlier ones. When he was more influenced by Nisargadatta who is trying to point to Thusness Stage 3 (see: http://www.awakeningtoreality.com/2019/03/thusnesss-comments-on-nisargadatta.html )

And also see:

Thusness's Comments on Nisargadatta / Stage 3

AWAKENINGTOREALITY.COM

Thusness's Comments on Nisargadatta / Stage 3

Thusness's Comments on Nisargadatta / Stage 3

Reply

Remove Preview

6m

Soh Wei Yu

Session Start: Monday, 21 June, 2010

(7:41 AM) AEN: http://www.naturalstate.us/pointers.html

what do u think of this:

(7:41 AM) AEN: When consciousness dawns upon arising from sleep, it is simply pure "knowing that I am". It is not individual, and is in fact, impersonal and unlimited. The notion of a limited self or "me" spins up in the subsequent conceptualizing in the mind after consciousness has already arisen. But

don't forget that your real position is the ever-present reality on which waking (consciousness) and sleep (unconsciousness) both appear.

(8:26 AM) AEN: A lot of people come up to the level of consciousness or recognizing the sense of being and take that as the absolute. Here they get stuck and mistake the dawn for the noon, so to speak. The "knowing that I am" or state of consciousness is the first eruption or modification on the absolute, eternal state. People generally miss the fact that

consciousness is an intermittent appearance. It is the first modification on the absolute and the beginning of duality. What people are often expounding as reality is really the root of the illusion! What is prior to consciousness — which is what you really are — cannot

(8:26 AM) AEN: properly be named. Whatever term is used is only a pointer. Sure, it may be pointed to as consciousness, awareness, being, emptiness, etc. but these are provisional pointers only. In the end, even these are discarded. Even statements like "I am consciousness",

"consciousness is all there is", "there is no one here", etc., are only mental concepts. So don't settle for pointers! Let the pointers go and BE what is being pointed to.

(8:38 AM) AEN: "many practitioners cannot know the difference and see the exact cause of arising and simply blah that there is no cause to it...

u should be clear about it." - lol i just found a post that did the exact same thing by saying there is no cause and whatever u do is useless 😛 http://beingisknowing.blogspot.com/.../nothing-works...

(8:41 AM) Thusness: When we say cause, we are really saying predictable patterns, not a metaphysical something behind.

(8:41 AM) AEN: oic.. yah, this guy is saying there is no predictable pattern or cause of an insight... and whatever u do is useless 😛

then i wonder why he wrote that for 😛

(8:42 AM) Thusness: ic...that is advaita...

(8:42 AM) AEN: ic.. u mean advaita generally teach that?

they teach self inquiry rite

(8:45 AM) Thusness: yeah...overwhelmed by the taste of presence, we wanted so much to make it 'independent' to suit our 'free will' and 'absolute' model of our dualistic paradigm, that is the mind created such a notion of Absolute Reality.

(8:46 AM) Thusness: This will only hinder our progress from further experiencing presence.

(8:46 AM) AEN: oic..

(8:46 AM) AEN: btw did u see this article - deepak chopra seems to be talking about the maha experience here http://www.anhglobal.org/en/node/591

(8:49 AM) Thusness: imo, that is more theoretical then experiential.

(8:49 AM) AEN: icic..

(9:03 AM) AEN: http://www.prahlad.org/.../NISARGADATTA%20CONSCIOUSNESS...

(9:03 AM) AEN: 3. Then I realize that if I subtract all the above, what is left? Only my sense of existing itself, my sense of presence, my sense of being here, the consciousness. I realize that I am that consciousness only,

(9:03 AM) AEN: the feeling of existing. I must be THAT. What IS that? It is very subtle. But now I am coming closer. This is the realization of the mystical phrase "I am that I am." And along with this stage of realization

comes the realization of my universality. This realization of the "I am" brings with it the explosive understanding that there is no such thing as an individual, the "I am" is universal, everyone and every

living thing is feeling it the same way. We don't ourselves create our sense of "I am." Rather we inherit the prior existing sense of presence of the original beingness which spontaneously first appeared on the background of the void, or the object-less pure awareness.

4. When I am thus established in sense of identity with this universal sense of presence, or the "I am," I am at last poised for the final realization. Remember, the realization of the "I am" is already a very

high state, and many will simply stop here to enjoy living in the universal personless beingness. This is the knowledge of God and the knowledge that I am God. But some rare ones keep going and keep

questioning deeper and come to the breakthrough realization that ALL beingness, even the beingness of "God" is still a form of illusion and duality, and they will realize and move into and "become" the

(9:03 AM) AEN: pure awareness only, giving up even that last and very high identity as the universal "I am." The consciousness will continue on no doubt, and the all the activities of life, but the identity of myself will now be

(9:04 AM) AEN: fixed back at its original home, the pure awareness which was prior to consciousness.

This last step is still incomprehensible to me but I love to think about it again and again. Many can give up the lesser false identifications, casting them off like tattered old clothes and stripping naked down

to the singular universal consciousness. But who can give up that very sense of beingness itself? We LOVE to be, and fear terribly not being anymore. It is frightening! Looked at from a lower level the final

realization seems like absolute and utter annihilation itself, and who on earth wants to be completely annihilated? Thus, very few rare souls ever realize the final realization! Above all, I WANT TO BE!

(9:05 AM) AEN: Buddha became the Void itself and entered into the great nirvana. A friend of mine called it "The Great Suicide." Then one realizes the final incredible and terrifying reality: there is nothing. And though

really and truly there is absolutely nothing, at the same time that nothingness is inexplicably filled to fullness with an indescribable "something which is not a thing," the pure awareness, the absolute,

unaware of itself. That is the one and only "thing-which-is-not- a-thing" which is truly real. All else is false, a fraud made of spacetime, of things which begin and end and come and go, the Great Maha

Maya, the dreams of the universal mind.

-

is this talking about transiting from I AM to impersonality?

(9:08 AM) Thusness: no

(9:11 AM) Thusness: this is phase 3 in terms of thoroughness and willingness of giving out even the sense of Presence... a phase to eliminate the ultimate block. Whatever experience that arises becomes secondary... it is an inner development to eliminate the last trace of 'Self/self' or clinging to the sense of 'I' but without any arising insight of non-dual or anatta.

(9:12 AM) Thusness: that sense of 'Self', that knot, that ultimate clinging, that ultimate attachment... we do not have to do away with it this way, it can be dissolved by the right view of emptiness.

(9:13 AM) AEN: oic..

(9:13 AM) Thusness: with that clinging to Presence, 'effortlessness' will not be truly understood.

(9:14 AM) Thusness: any form of clinging, be it Self/self or Presence, will prevent a practitioner from correctly experiencing 'effortlessness'. This is the 4th aspect I want u to realize.

(9:15 AM) Thusness: However this person only sees the 'void'.

(9:15 AM) AEN: icic..

(9:22 AM) AEN: btw what i pasted just now by john wheeler on top is also on the void?

(9:40 AM) Thusness: john wheeler is speculating with the attachment of Presence.

(9:40 AM) AEN: oic..

(9:43 AM) Thusness: that is, he wants to talk about the 'void' without giving up the sense of Presence.

(9:43 AM) AEN: icic..

naturalstate.us

NATURALSTATE.US

naturalstate.us

naturalstate.us

Reply

Remove Preview

1m

Original Text from Baidu, translated with ChatGPT (Paid/GPT 4): https://baike.baidu.com/item/%E5%85%83%E9%9F%B3%E8%80%81%E4%BA%BA/6397754

User

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

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

ChatGPT

Certainly, I'll start by translating the first two paragraphs of your text:

元音老人，俗名李钟鼎。一九二三年考入上海沪江大学读书。发心“学”佛。

中文名李钟鼎

外文名Li Zhongding

别 名元音老人

国 籍中国

民 族汉

出生日期1905年11月23日

逝世日期2000年2月5日

毕业院校上海沪江大学

主要成就无相密心中心三祖

出生地安徽合肥

信 仰佛教

代表作品《略论明心见性》、《悟心铭浅释》、《碧岩录讲座》等

Translation:

Yuan Yin, commonly known as Li Zhongding, entered Shanghai Hujiang University in 1923 for his studies. He was dedicated to "learning" Buddhism.

Chinese Name: Li Zhongding

English Name: Li Zhongding

Other Name: Yuan Yin

Nationality: Chinese

Ethnicity: Han

Date of Birth: November 23, 1905

Date of Death: February 5, 2000

Alma Mater: Shanghai Hujiang University

Major Achievements: Third Ancestor of Wu Xiang Mi Xin Zhong Xin

Place of Birth: Hefei, Anhui

Religion: Buddhism

Representative Works: "Brief Discussion on Understanding Mind and Seeing Nature", "An Introductory Explanation of the Heart Sutra Inscription", "Biyinlu Lectures", etc.

目录

1老人简介

2学佛经历

3坐脱立亡

4出版图书

5大成就者

6著作书籍

7名家评价

Translation:

Contents

Introduction to the Elder

Experience in Learning Buddhism

Passing Away While Meditating

Published Books

Great Achievements

Written Works

Evaluations by Notable Figures

Please let me know if you would like me to continue translating the remaining sections!

User

Continue

ChatGPT

Continuing with the translation:

老人简介

播报

编辑

李钟鼎（1905.11.23—2000.02.05）法名元音，生于安徽合肥市，无相密心中心法三祖大阿阇黎。

幼就当地塾师读孔孟遗教。尝思世人生从何来，死往何所。百思不得其解。于极端迷闷时，人恍惚失其所在，因惧而不敢再思考此问题。稍长改读市办高等小学，同父读《金刚经》，似曾相识，但莫明所以，就问父。父曰：此圣人言，非尔幼童所知，但勤读书，日后再精研此宝典，自得无穷真实受用。

Translation:

Introduction to the Elder

Li Zhongding (1905.11.23—2000.02.05), whose Dharma name is Yuan Yin, was born in Hefei City, Anhui Province. He was the third patriarch of the Wu Xiang Mi Xin Zhong Xin Dharma.

In his youth, he studied Confucian teachings from local private tutors. He often pondered where life originated and where it ended after death, but could not find answers. In times of extreme confusion, he felt lost, afraid to contemplate further on this question. As he grew older, he switched to a municipal higher primary school and read the "Diamond Sutra" with his father. It felt familiar, yet he couldn't understand why, so he asked his father. His father said, "These are the words of saints, not for a young child to comprehend. However, diligently study now, and later you can delve deeper into this treasure, reaping its endless true benefits."

Please let me know if you would like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

一九一七年父就任江苏镇江市招商局襄办，乃随之就读镇江中学。镇江乃佛教胜地，寺院众多，高僧辈出，其间尤以金山江天寺与扬州高旻寺并称禅学祖庭。暇时常与同学结伴去佛寺随喜，去时，少年气盛，奔跑跳跃，嬉笑打闹，意气风发，不可一世，忽闻一棒钟声，闹心顿息，静如止水，清凉愉悦而莫知所以。

Translation:

In 1917, his father took up a position in Zhenjiang, Jiangsu as an assistant in the Merchant Bureau, and thus he attended Zhenjiang Middle School. Zhenjiang is a Buddhist sacred place, with numerous temples and eminent monks, especially known for the Jiangtian Monastery on Jinshan and Gaomin Monastery in Yangzhou, both esteemed as ancestral courts of Chan Buddhism. In his leisure time, he often visited Buddhist temples with classmates. Full of youthful exuberance, they would run, jump, laugh, and play, brimming with spirit. But upon hearing the sound of a temple bell, their restlessness would cease instantly, giving way to a serene, cool, and inexplicable pleasure.

Please let me know if you'd like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

其时，金山有一位悟道高僧，众皆尊为活佛。惜余年幼无知，不知叩请上下，只见众人团团围住他争相问话，乃使劲挤进人群，跪拜僧前。僧亦不问短长，拿起大雄宝殿内的敲木鱼的大槌敲余头曰：好好用功学习，后福无穷。一众惊愕，余亦赧颜而退。

Translation:

At that time, there was a highly enlightened monk on Jinshan, revered by all as a living Buddha. Unfortunately, due to my youthful ignorance, I did not know how to properly ask for guidance. I only saw a crowd gathered around him, eagerly asking questions. So, I squeezed through the crowd and knelt before the monk. Without a word, the monk picked up the large wooden fish mallet from the Daxiong Hall and tapped me on the head, saying, "Study hard and diligently, and your future blessings will be boundless." The crowd was astonished, and I, feeling shy, retreated.

Please let me know if you would like me to continue with the following sections.

User

Continue 

ChatGPT

Continuing with the translation:

一九二三年，父调任上海招商局工作，余亦随之迁居上海，考入上海沪江大学读书。一九二五年，父因工作辛劳，不幸罹伤寒重症，经医治无效，与世长辞。余于悲痛之余，除发奋读书外，为奉养老母，尚须觅一工作。但余性内向，不善交际，更不愿向亲友求助。适逢邮局登报招考邮务员，报名应试，侥幸录取。乃一边工作，一边读书，虽较紧张，亦不觉其苦。当时邮局工作只六小时，时间不长而读大学是学分制，不似须整天住校读书，可以选几门相应的课程，读满学分，即可毕业。

Translation:

In 1923, my father was transferred to work at the Merchant Bureau in Shanghai, and I moved there with him, enrolling at Shanghai Hujiang University. In 1925, my father, due to the hard work, contracted a severe case of typhoid fever. After unsuccessful medical treatment, he passed away. Amidst my grief, apart from diligently studying, I needed to find a job to support my elderly mother. Being introverted and not good at socializing, I was reluctant to ask for help from relatives and friends. Fortunately, the post office advertised for postal clerks, and I applied and was luckily accepted. I worked and studied simultaneously, and despite the pressure, I didn't feel it was hard. The post office job was only six hours a day, and university studies were based on a credit system, not requiring all-day attendance. By selecting a few courses and completing the credits, one could graduate.

Please let me know if you would like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

在工作与读书的过程中，经历了一段人生的旅程，尝到一些人生的况味。深觉世人的纷扰与斗争，皆因金钱与爱情的矛盾而起；而人生如朝露，转瞬即逝，寿命无常。纵殚精竭力，辛劳一生，亦毫无所得，最后只落得个空苦、悲切与失落忧伤的情怀抱憾终去。真太冤苦，太不值得。同时因遭父丧之痛，又研读了先父留下的佛经与禅录，粗粗地理解了一些佛说的妙理与诸大祖师所发挥的精辟玄微言论，深感世人为满足一己物欲之私，贪得无厌地追逐抟取，造业受报，冤冤枉枉地受六道轮回之苦，实在太愚蠢、太悲苦。应及早回头，放舍一切空幻的求取，集中心力，择一适合自己个性的法门，勤恳修习以恢复光明的本来佛性而脱离生死苦海。从而唤醒世人的迷梦，同出苦轮，才是人生的真义，才是人生的价值所在。

Translation:

During the process of working and studying, I journeyed through a phase of life and tasted its various flavors. I deeply realized that the chaos and struggles of the world mainly arise from the contradictions of money and love; life is like the morning dew, fleeting and unpredictable. Despite exhausting all one's energy and laboring a lifetime, one often ends up with nothing but emptiness, sorrow, and regrets. It seemed profoundly unjust and not worthwhile. Also, while mourning my father's death, I studied the Buddhist scriptures and Zen records he left behind. I began to understand some of the profound teachings of the Buddha and the insightful and profound words of the great patriarchs. It struck me as foolish and sad how people, to satisfy their material desires, greedily chase after illusions, creating karma and suffering needlessly through the cycle of samsara. It's essential to turn back early, renounce all illusory pursuits, concentrate one's mind, choose a practice that suits one's nature, and diligently practice to restore the original Buddha-nature and escape from the sea of suffering and death. This is how to awaken people from their delusion, lead them out of the cycle of suffering, and find the true meaning and value of life.

Please let me know if you would like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

因发心学佛，立誓不事婚娶。为奉养老母故，虽拟出家，但责无旁贷，不能远离膝下而去。迨文革劫难当头，余因代师传法授徒，被目为四旧迷信头目，毒害青年的坏分子，被隔离审查二年有半，经审查无有不法行为，方始释放。

Translation:

Motivated by my commitment to study Buddhism, I vowed to remain unmarried. Although I intended to become a monk, I had an undeniable duty to care for my elderly mother and could not leave her side. During the Cultural Revolution, a challenging period, I was accused of being a leader of the "Four Olds" and a harmful element corrupting the youth, due to my role in teaching and passing on the Dharma on behalf of my teacher. Consequently, I was isolated and investigated for two and a half years. After the investigation found no illegal activities, I was finally released.

Please let me know if you would like me to continue with the next section.

User

Continue 

ChatGPT

Continuing with the translation:

文革期间，因多次被抄家搜查，老母受惊病故。其时四众蒙难，余虽欲披剃，亦无由矣，因之孑然一身直至终老。

Translation:

During the Cultural Revolution, my home was searched multiple times, which deeply shocked and ultimately led to the illness and death of my mother. At that time, many suffered. Although I wished to be ordained, circumstances made it impossible. Thus, I remained alone until the end of my life.

Please let me know if you would like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

一九五八年元音老人受阿阇黎灌顶后尊列师位。应诸方召唤，赴各地寺院、精舍与协会开讲楞严、法华、楞伽、华严、金刚、圆觉、心经、弥陀与六祖坛经等，并赴各地禅学讲座与禅学同仁研讨禅录。

Translation:

In 1958, after receiving empowerment from the Acharya, Yuan Yin was honored with a teacher's position. He responded to invitations from various quarters, traveling to temples, monasteries, and associations across the country to give lectures on Buddhist scriptures such as the Shurangama, Lotus, Lankavatara, Avatamsaka, Diamond, Perfect Enlightenment, Heart, Amitabha, and the Platform Sutra of the Sixth Patriarch. He also attended Chan (Zen) study lectures and discussions with fellow Chan practitioners.

Please let me know if you would like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

仅十余年时间，在阿阇黎处受法人数达数万，遍及全国各地及美国、德国、法国、加拿大、日本等国，而修有成就者也略有其人，明心见性者为数极多，往生净土及已经具足往生资格者更是不可胜数，故许多汉人去藏地大活佛处求法，而大活佛皆告以汉地元音老人乃真实成就之大善知识，故藏地回汉的学法者多亲近阿阇黎。在此末法浊世，人根极其陋劣的当今，尚能使许多众生得佛法真实利益，此何其之难哉。阿阇黎犹如是冰雪大地上一根火红的钢炭，在融化众生的执着，又如是沙地上行驶的航船，在艰难地渡人迈向彼岸，此诚不可思议之伟业。相信在未来的岁月里，必将有阿阇黎门下之有学有修有证的优秀佛子，广发菩提大愿，为拯救众生于水火，出而弘扬正法，此乃有志于真实修学并重之佛子翘首以盼之美事耳。

Translation:

In just over a decade, tens of thousands of people received the Dharma teachings from Yuan Yin, spanning across China and extending to the United States, Germany, France, Canada, Japan, and other countries. Among them, many achieved significant spiritual progress, with a great number realizing the true nature of mind and attaining the qualifications for rebirth in the Pure Land. Consequently, many Han Chinese sought teachings from great living Buddhas in Tibetan areas, who all pointed to Yuan Yin as a greatly accomplished and beneficial teacher. Thus, those who returned from Tibetan areas to Han regions often sought close association with Yuan Yin. In this degenerate age, where many are spiritually impoverished, it is exceedingly difficult to bring the true benefits of Buddha's teachings to sentient beings. Yuan Yin was like a glowing ember on a snowy plain, melting the attachments of beings, and like a ship sailing on sand, arduously ferrying people to the other shore. It's an incredible feat. It is believed that in the future, outstanding Buddhist disciples who have learned, practiced, and realized the teachings under Yuan Yin will widely vow to save sentient beings from suffering and to spread the authentic Dharma. This is a much-anticipated and beautiful prospect for those dedicated to genuine practice and study of Buddhism.

Please let me know if you would like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

学佛经历

播报

编辑

阿阇黎年轻时即随天台宗大德兴慈老法师习台教，一日听讲罢，忽然人身顿失，光明历历，透体清凉，轻松无比。禀之于师，师曰：此虽不无消息，但犹是过路客人，非是主人。莫睬他，奋力前进，直至大地平沉，虚空粉碎，方有少分相应。因此更加用功打坐。腊月随众打禅七，因工作关系，未能善始善终，直至三七期满，亦未得更进一步之消息。继又随范古农老居士学习唯识，后随华严座主应慈老和尚学华严，习法界观，最后依无相密心中心法第二祖王骧陆阿阇黎修心中心法，彻悟心要得大成就，于一九五八年接任心中心法第三祖位。

Translation:

Experience in Learning Buddhism

In his youth, Yuan Yin studied Tiantai teachings with the venerable Master Xingci, a great monk of the Tiantai school. One day, after a lecture, he suddenly experienced a loss of physical sensation, a bright clarity, and a coolness permeating his body, feeling extremely relaxed. He reported this to his master, who said, "Although this is not without significance, it's still like a passing traveler, not the host himself. Do not pay attention to it. Strive forward until the earth flattens and the void shatters, then there will be some correspondence." This encouraged Yuan Yin to practice meditation more diligently. He participated in a Chan meditation retreat during the twelfth lunar month but couldn't complete it properly due to work commitments. He continued without further significant progress until the end of the retreat. He then studied the Yogacara school of thought with the lay practitioner Fan Gunong and later studied the Avatamsaka Sutra with the abbot Yingci. Finally, he followed the second patriarch of the Wu Xiang Mi Xin Zhong Xin Dharma, Wang Xiang Lu, achieving great realization in the Heart Essence practice and succeeded as the third patriarch of this lineage in 1958.

Please let me know if you would like me to continue with the next section.

User

Continue 

ChatGPT

Continuing with the translation:

师初经灌顶后回家修习，坐第一印第一座，即全身飞起，如直升飞机直冲霄汉，因惊怖而出定。方知此法果与他法不同，乃潜心循序修习，不再见异思迁，改修他法。余遵师嘱每天按时上座，每座坐足二小时，勤勤恳恳地按师所说口诀心念耳闻地修习，从不间断。于坐满一百座后，即加座猛修，从每天坐四小时逐渐增至六小时、八小时，乃至十八小时。每逢星期日及例假日，整天在家习坐，不外出游乐。师因之常勉余代为说法，嘉勉同参。

Translation:

After receiving the empowerment, Yuan Yin returned home to practice. During his first session of the first mudra, his entire body ascended, soaring like a helicopter, which startled him out of his meditative state. Realizing that this practice was different from others, he devoted himself to studying it in a systematic and profound manner, not being distracted by other practices. Following his teacher's instructions, he meditated regularly every day, sitting for two hours per session, diligently practicing the mantras and teachings he had heard. After completing a hundred sessions, he intensified his practice, gradually increasing from four hours a day to six, eight, and eventually up to eighteen hours. On Sundays and holidays, he would meditate the entire day at home, not going out for leisure. His teacher, seeing his dedication, often encouraged him to teach and inspire others.

Please let me know if you would like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

余于修至第四印时，一夜于睡梦中忽闻老母一声咳嗽，顿时身心、世界一齐消失而了了分明灵知不昧。晨起请益于师，师曰：虽是一则可喜的消息，但尤欠火候在，更须努力精进，不可稍懈。

一日，修法毕，步行赴邮局上早班，途经四川北路，忽然一声爆炸，身心、马路、车辆与行人当下一齐消殒而灵知了了，一念不生，亦不觉人在走路。及至到了邮局门前，忽生一念：到了。果于眼前出现邮局大门。脚步未动，人已到了邮局，身轻松而心透脱，有如卸却千斤重担相似，欢欣鼓舞，不胜雀跃。佛法之妙有如是乎。此情此景岂笔墨所能形容。

Translation:

When Yuan Yin was practicing the fourth mudra, one night in a dream, he suddenly heard his mother coughing. Instantly, his body, mind, and the world itself disappeared, yet his consciousness was clear and unobscured. In the morning, he consulted his teacher, who said: "Although this is a good sign, you still lack the necessary maturity in your practice. You must continue to exert yourself and not slacken."

One day, after completing his practice and walking to the post office for the early shift, as he passed through North Sichuan Road, he suddenly heard an explosion. At that moment, his body, mind, the road, vehicles, and pedestrians all vanished, leaving only his clear awareness. There was no thought, nor a sense of walking. When he arrived at the post office, the thought "I have arrived" emerged. The doors of the post office appeared before him. His steps had not moved, yet he had reached the post office, feeling light and unburdened as if a heavy load had been lifted off his shoulders. He felt exhilarated and joyful beyond words. Such is the wonder of the Buddha's teachings, indescribable by mere words.

Please let me know if you would like me to continue with the next section.

User

Continue 

ChatGPT

Continuing with the translation:

一日晏坐中见佛前来托一日轮与我，刚伸手接时，日轮忽然爆炸，佛、我、日轮、世界与虚空一时并消，妙明真心朗然现前。佛恩浩大，加持、接引众生无微不至。余感恩之余，不觉大哭一场。我等后生小子诚粉身碎骨难报深恩于万一也。

又一日打坐中见一老太太安坐在盘龙椅上，旁立一童子，召余曰：来来来，我有一卷《心经》传授与你。余应曰：这卷无字《心经》深妙难思，您老怎么传授。老太太乃下座，余亦礼拜而退。

偶于修六印时，神忽离体，方于室内巡行间，道友来访扣门，复与身合，皆如梦幻。

Translation:

One day, while meditating late in the afternoon, he saw the Buddha come to him, holding a sun wheel. Just as he reached out to receive it, the sun wheel suddenly exploded, and at that moment, the Buddha, myself, the sun wheel, the world, and the void all disappeared, revealing the wondrously clear true mind. Grateful for the Buddha's immense grace and guidance to all sentient beings, I was moved to tears, realizing the impossibility of fully repaying such profound kindness.

On another occasion during meditation, he saw an old lady sitting on a dragon chair, with a young child standing beside her. She called to me, "Come here, I have a 'Heart Sutra' to impart to you." I replied, "This wordless 'Heart Sutra' is profound and unfathomable, how will you teach it?" The old lady then stepped down from her seat, and I bowed and withdrew.

Once, while practicing the sixth mudra, my spirit suddenly left my body. While roaming around the room, a fellow practitioner knocked on the door, bringing my spirit back into my body, making the experience seem like a dream or illusion.

Please let me know if you would like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

阿阇黎后隐居沪滨数十年，弃绝名利，融通净密，随机施教，默默耕耘，毁誉不动。十年浩劫期间，阿阇黎因传法授徒遭受种

种诽谤而被隔离审查二年有半。浩劫后，恢复了宗教信仰自由，阿阇黎已七十有六，但阿阇黎有感于众生痛苦，不明宇宙人生的真相，认幻有为实有，执着难舍，由此而轮回不息无有出期；且许多学佛者也在名相堆里死钻而出不来，执指为月，于降伏烦恼无济于事，有志于实修解脱者，也因不明真理而盲修瞎炼，唐丧光阴，甚至走火入魔，有鉴于此，阿阇黎出而大声疾呼明心见性之重要，此实乃了生脱死之关键，众生唯有识自本心，见自本性，回复本来，才能出离生死苦海，此实不论何宗何派，皆不能逾于此，即如三根普被之净土宗，待生到西方后，亦要“花开见佛”才能“悟无生”，所谓“花开见佛”，即心花开而见自性佛也，这岂不是明心见性的异名词吗。

Translation:

Afterward, Yuan Yin lived in seclusion along the Shanghai coast for decades, renouncing fame and fortune, integrating exoteric and esoteric teachings, and imparting knowledge as opportunities arose, all the while working in silence, unmoved by praise or criticism. During the ten-year turmoil of the Cultural Revolution, he was isolated and investigated for two and a half years for teaching and passing on the Dharma, facing various slanders. After the chaos, when religious freedom was restored, Yuan Yin, then seventy-six, was acutely aware of the suffering of sentient beings, their misunderstanding of the true nature of the universe and life, mistaking illusion for reality, and their difficulty in letting go, leading to endless cycles of reincarnation. Many Buddhists were stuck in the superficialities of names and forms, mistaking the finger pointing to the moon for the moon itself, which was ineffective in overcoming afflictions. Those who aspired to genuine practice and liberation were blinded by ignorance, wasting time and even risking falling into delusion. In light of this, Yuan Yin emphatically emphasized the importance of understanding the mind and seeing its true nature, which is key to transcending life and death. Sentient beings must recognize their original mind and nature to escape the sea of suffering and death. This principle is fundamental in all schools and sects of Buddhism. For instance, in the Pure Land school, even after being reborn in the Western Paradise, one must "see the Buddha when the flower blooms" to "realize the non-arising of phenomena." "Seeing the Buddha when the flower blooms" refers to perceiving one's inherent Buddha-nature as the mind's flower opens, isn't this another way of expressing the concept of understanding the mind and seeing its nature?

Please let me know if you would like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

阿阇黎又感于末法众生福薄业重，障深慧浅，不要说当生成就，即如往生西方也实在不易，诚如古德常叹：“念佛者滔滔，往生者难有一、二。”究其原因，众生放不下也，只要娑婆世界还有一点未放下，就不可能往生极乐世界，口上说放下，不是真放下，要心里放下才是真放下，而要心里放下谈何容易，看看自己的执着妄念，这些妄念不降伏，则必将引向生死轮回，若不达功夫成片，则往生难望，而降伏烦恼非常有力且快速的法门，则心中心法实是当机，此大法宝是末法众生当生成就或往生西方的极为殊胜的法门，阿阇黎还指出，此法简单易修，仗佛力加被，迅速有力的除罪、积福、证体、起用，且能断绝外魔等障碍。

Translation:

Yuan Yin also observed that in this degenerate age, beings have scant merit and heavy karma, deep obstacles and shallow wisdom. Achieving enlightenment or even rebirth in the Western Pure Land is far from easy. As the ancient sages often lamented, "Many chant the name of Buddha, but few are reborn in the Pure Land." The reason lies in beings' inability to let go. As long as there is the slightest attachment to the world of Samsara, rebirth in the Pure Land is impossible. Mere verbal renunciation is not enough; true renunciation must come from within the heart, which is challenging. One must look at their own clinging and delusory thoughts. Without subduing these, rebirth in the cycle of life and death is inevitable, and without significant progress in practice, rebirth in the Pure Land is unlikely. To overcome these afflictions, the Heart Essence method is an extremely powerful and swift approach. This great Dharma treasure is an exceptionally superior method for beings in this degenerate age to achieve enlightenment or be reborn in the Western Pure Land. Yuan Yin also noted that this method is simple and easy to practice, relying on the power of the Buddha, quickly and effectively removing sins, accumulating merit, realizing the Dharma body, and activating its functions, while also cutting off external demonic obstacles.

Please let me know if you would like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

坐脱立亡

播报

编辑

老人于二○○○年二月五日（农历正月初一）晚上八点十五分坐脱立亡，享年九十六岁。

阿阇黎早于一九八九年即欲离世，后经众弟子苦苦哀求而答应继续住世。五年前，某居士偶尔问起阿阇黎何时舍报时，阿阇黎即说：“二○○○年”，阿阇黎即预立遗嘱，为避免

惊扰众弟子及出现不必要的麻烦，故仅让数位亲近弟子知晓，以讨论善后事宜，亲近弟子苦劝阿阇黎住世，阿阇黎云：“有生必有灭，佛尚且如此，吾化缘将毕，但吾不会与大家离开的，师公，师祖也在时时加持着修法弟子，”于圆寂前一日对大家说：我始终劝大家往生西方极乐世界，我为大家作一个榜样，我也往生西方极乐世界”，说毕，随即大声念往生广咒，圆寂前数日接待问法弟子时，皆隐说即要离世之意，但身体一直很好，弟子皆未曾体会到，过后回想始悟是如此，有的虽体会到，但不敢问。普陀山某法师来阿阇黎问法，本于初一当天即回去，阿阇黎破例嘱其稍待一日，并说：“回去时带些东西，代向妙善大和尚问好”，后来，阿阇黎于当日圆寂，遗体能停放一段时日（遗嘱规定）于普陀山，皆此法师所办及经妙善大和尚同意，否则，遗体欲停放一段时日而不惊动全国各弟子，是很难办的，此实是阿阇黎的善巧安排也。

Translation:

Passing Away While Meditating

Yuan Yin passed away while meditating on February 5, 2000 (the first day of the first lunar month), at 8:15 PM, at the age of 96.

Yuan Yin had expressed a desire to leave this world as early as 1989, but he continued to live following the earnest pleas of his disciples. Five years prior, when a lay practitioner casually asked him when he would leave his mortal coil, Yuan Yin said, "In the year 2000." He then made a will, keeping it known only to a few close disciples to avoid alarming others and to discuss posthumous matters. These close disciples earnestly urged him to stay in the world. Yuan Yin said, "Everything that is born must perish; even the Buddha was so. My time of transformation is near, but I will not leave you all. My teacher and ancestors are always blessing the disciples who practice the Dharma." The day before his passing, he told everyone, "I have always encouraged you to be reborn in the Western Pure Land of Ultimate Bliss. I will set an example for you and be reborn there myself." After saying this, he loudly recited the mantra for rebirth. In the days leading up to his passing, while receiving disciples who came to inquire about the Dharma, he hinted at his impending departure, though he remained physically well. The disciples did not realize this until after his passing, although some sensed it but dared not ask. A monk from Mount Putuo who came to ask Yuan Yin about the Dharma was originally going to return on the first day of the lunar month, but Yuan Yin asked him to stay one more day and said, "Take some things back with you and send my regards to the great Master Miaoshan." Later that day, Yuan Yin passed away. His body was kept at Mount Putuo for a period (as specified in his will), arranged by the monk and with the agreement of Master Miaoshan. Otherwise, it would have been difficult to keep his body without alarming disciples across the country. This was also a clever arrangement by Yuan Yin.

Please let me know if you would like me to continue with the next section.

User

Continue 

ChatGPT

Continuing with the translation:

阿阇黎圆寂前身体一直很好，生活起居一切如常，每天来请问佛法的人络绎不绝，阿阇黎总是有问必答，畅谈佛法，中气充沛，声音洪亮，小年夜即二月三日晚，照常洗淋浴，根本看不出要离世的样子，二月五日早上，阿阇黎与身边人讲：“我要回老家了”，身边人讲：“师父您不能走，我们都需要您，”师说：“一切皆幻，我并没有离开你们，要记住：‘来而非来，去也未去，值此来去，亦非来去。’”且当日还与来请法者灌顶加持。晚饭照常，根本看不出要圆寂的样子，饭后照例坐在平时一直座的椅子上，与身边人谈论佛法，教导应如何在日常生活中体现佛法，约讲了四十五分钟左右，突然双眼向空中一望，似有所见，立即站起，然后慢慢坐下，一代人天共仰的真善知识安详舍报，以身示现了修行人往生时的潇洒自在、生死无碍的景象。

Translation:

Before his passing, Yuan Yin was in good health and continued his daily routine as usual. People seeking teachings on Buddhism visited him every day, and he always responded to their questions, speaking freely about Buddhism with a robust and clear voice. On the evening of February 3, the Lunar New Year's Eve, he showered as usual, showing no signs of impending death. On the morning of February 5, Yuan Yin said to those around him, "I am going back to my hometown." When they replied, "Master, you cannot go, we all need you," he said, "Everything is an illusion. I have not left you. Remember: 'Coming is not coming, going is not going. In this coming and going, there is neither coming nor going.'" That day, he also empowered and blessed those who came to ask for the Dharma. He had dinner as usual, showing no signs of entering nirvana. After dinner, he sat in his usual chair and talked about Buddhism with those around him, instructing them on how to embody the Dharma in daily life. He spoke for about forty-five minutes. Suddenly, he looked up into the sky as if he saw something, then stood up and slowly sat down again. A revered and virtuous figure, he peacefully left his mortal body, exemplifying the grace and ease of a practitioner at the moment of passing, unobstructed by life and death.

Please let me know if you would like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

出版图书

播报

编辑

佛法修证心要（套装上下册）

作者名称 元音老人

作品时间2011-10

《佛法修证心要（套装上下册）》是2011年宗教文化出版社出版的图书，作者是元音老人。

开大智慧

作者名称 元音老人

作品时间2009-05-01

《开大智慧》是2009年5月宗教文化出版社出版的图书，作者是王骧陆居士、元音老人。

略论明心见性

作者名称 元音老人

作品时间2004-10

《略论明心见性》是2004年10月宗教文化出版社出版的一本书

心经抉隐

作者名称 元音老人

作品时间2015-6

《心经抉隐》是佛教著名居士元音老人的一部著作，全书分为前言和正文两个部分。

查看更多书籍

Translation:

Published Books

Essentials of Buddhist Practice and Verification (Two-Volume Set)

Author: Yuan Yin

Publication Date: October 2011

"Essentials of Buddhist Practice and Verification (Two-Volume Set)" is a book published by Religious Culture Publishing House in October 2011, authored by Yuan Yin.

Unleashing Great Wisdom

Author: Yuan Yin

Publication Date: May 1, 2009

"Unleashing Great Wisdom" is a book published by Religious Culture Publishing House in May 2009, authored by Wang Xiang Lu and Yuan Yin.

Brief Discussion on Understanding Mind and Seeing Nature

Author: Yuan Yin

Publication Date: October 2004

"Brief Discussion on Understanding Mind and Seeing Nature" is a book published by Religious Culture Publishing House in October 2004, authored by Yuan Yin.

Exposing the Hidden Meanings of the Heart Sutra

Author: Yuan Yin

Publication Date: June 2015

"Exposing the Hidden Meanings of the Heart Sutra" is a work by the renowned Buddhist lay practitioner Yuan Yin, divided into a preface and the main text.

Please let me know if you would like me to continue with the next section.

User

Continue

ChatGPT

Continuing with the translation:

大成就者

播报

编辑

阿阇黎舍报后数日，室内一直异香扑鼻，后遗体运往普陀山停放了六十天，火化当日（四月六日），未经通知通过各种渠道打听到火化日期的全国及海外许多阿阇黎门下，为缅怀阿阇黎的功德伟业，怀着对阿阇黎的无比敬仰之心，不约而同地会聚在普陀山化身窑前，向阿阇黎遗体作最后的告别，当遗嘱执行者宣读完遗嘱时，异象出现，在聚集的众人头上出现了一座绿色莲花，天空中射下三道金光，一道金光直射人群中央，另二道金光分射两旁，覆盖了整个在场的人，莲花上并呈现出紫色光芒来回移动，摄像机当场摄下了这一奇异景象。火化时，在阿阇黎的胸口上还出现了莲花，在场的许多人皆目睹了这一火中奇境。多日来一直阴雨连绵不断的天气，这一天出奇的晴空，万里无云，火化后，天空上出现了龙凤祥云，在化身窑上空时而久久停住，时而来回移动，此奇境在数小时内有数次出现，每次出现时间皆较长，在万里无云的晴空中实是一幅美丽的奇景。第二天，捡舍利时，依然是万里无云的晴空中出现了非常广大的五彩圆光，圆光中间分射出四道金光，整个圆光内不断出现布满整个圆光的紫光、红光、蓝光、紫红等光，圆光中阿阇黎端坐于莲花之上，此瑞相持续有四十分钟之久，摄像机同样也摄下了这一奇异瑞相，留下了足以使人产生坚强信心和弥足珍贵的资料，如果说火化那天在众人头上出现的莲花及空中射下的三道金光是对在场众人的加持，而此时广大的圆光及布满圆光的各色彩光和庄严的阿阇黎圣像，则预示着阿阇黎一系传承的法门将更加辉耀腾达，光照大千。当时在场所有捡舍利的人见此瑞相，皆对阿阇黎生起了无比的感恩心，一致发愿要更加努力地修行以报师恩，许多局外人士见此景象皆赞叹称奇，发愿修学无上佛道，当日捡得舍利及舍利花数以万计。

Translation:

Great Achievements

After Yuan Yin's passing, a unique fragrance filled the room for several days. His body was later transported to Mount Putuo and kept there for sixty days. On the day of his cremation (April 6), without formal notification, many of his disciples from across the country and abroad, who had heard about the cremation date through various channels, gathered at Mount Putuo in front of the crematorium to pay their final respects to Yuan Yin. They came with immense admiration and gratitude for his great deeds. When the executor of the will finished reading it, a miraculous phenomenon occurred. A green lotus appeared above the heads of the gathered crowd, and three beams of golden light shot down from the sky: one directly into the center of the crowd and the other two to either side, enveloping everyone present. Purple light moved back and forth over the lotus, and this extraordinary scene was captured on camera. During the cremation, a lotus appeared on Yuan Yin's chest, witnessed by many present. Despite several days of continuous rain and overcast weather, that day was surprisingly clear, with not a cloud in the sky. After the cremation, auspicious clouds in the shapes of dragons and phoenixes appeared in the sky, sometimes hovering for a long time, sometimes moving back and forth over the crematorium. This marvelous sight appeared several times over a few hours, each lasting a long time, creating a beautiful spectacle in the cloudless sky. The next day, while collecting relics, an immense multi-colored halo appeared in the clear sky, with four beams of golden light radiating from its center and continuous purple, red, blue, and violet-red lights filling the halo. Yuan Yin was seen sitting on a lotus in the center of the halo, a sight that lasted for forty minutes and was also captured on camera, providing valuable and inspiring evidence. The appearance of the lotus and the three beams of golden light above the crowd's heads during the cremation were seen as blessings, and the vast halo and colorful lights, along with the dignified image of Yuan Yin, indicated that his lineage and teachings would continue to shine brightly and illuminate the world. Those present who collected relics were deeply moved by this auspicious sign, vowing to practice more diligently in gratitude to their teacher. Many outsiders who witnessed this scene were amazed and inspired to pursue the supreme Buddhist path, and tens of thousands of relics and relic flowers were collected that day.

Please let me know if you would like me to continue with the next section.

User

Continue 

ChatGPT

Continuing with the translation:

著作书籍

播报

编辑

著有《略论明心见性》、《悟心铭浅释》、《碧岩录讲座》、《禅海微澜》、《心经抉隐》、《谈谈往生西方的关键问题》等皆汇集在《佛法修证心要》中，另外还有《中有闻教得度释义》也已出版，《楞严经直解》惜已散失，《恒河大手印浅释》及《佛法修证心要问答集》等。从一九七八年开始应各地同参之请已先后在各种佛教刊物、杂志上发表。

Translation:

Written Works

Yuan Yin authored several works including "Brief Discussion on Understanding Mind and Seeing Nature," "An Introductory Explanation of the Heart Sutra Inscription," "Biyinlu Lectures," "Ripples in the Sea of Zen," "Exposing the Hidden Meanings of the Heart Sutra," "Discussions on the Key Issues of Rebirth in the Western Pure Land," all of which are compiled in "Essentials of Buddhist Practice and Verification." Other publications include "Interpretation of the Teaching of Intermediate State of Existence," "Direct Explanation of the Shurangama Sutra" (unfortunately lost), "Brief Explanation of the Great Seal of the Ganges" and "Q&A on Essentials of Buddhist Practice and Verification." Since 1978, he has responded to requests from various places and has published articles in various Buddhist journals and magazines.

Please let me know if you would like me to continue with the next section.

User

Continue 

ChatGPT

Continuing with the translation:

名家评价

播报

编辑

原全国政协副主席赵朴初为心中心祖师著作题词《佛法修证心要》《心经抉隐》。 [2]

元音老人跟维摩诘居士一样现居士身来弘扬佛法，他的功德不可思议。—— 本焕长老 [2]

我有许多理念的形成，受益于元音老人的一些开示。 —— 净慧长老 [2]

我开始修学心中心法的因缘 。—— 吕香光 [2]

元音老人的心中心法在历史上有传承，在经典上有根据，在接引方面有特色，在修行方面有方便” — 吴立民 [2]

Translation:

Evaluations by Notable Figures

Former Vice Chairman of the National Committee of the Chinese People's Political Consultative Conference, Zhao Puchu, wrote the inscriptions for Yuan Yin's books "Essentials of Buddhist Practice and Verification" and "Exposing the Hidden Meanings of the Heart Sutra." [2]

"Yuan Yin, like the lay Buddhist Vimalakirti, promotes Buddhism in his lay form. His merit is inconceivable." — Elder Ben Huan [2]

"Many of my concepts were formed and benefited from some of Yuan Yin's teachings." — Elder Jing Hui [2]

"The reason I began to study the Heart Essence method." — Lv Xiangguang [2]

"The Heart Essence method of Yuan Yin has a lineage in history, a basis in the scriptures, a distinctive approach in guiding followers, and is convenient in practice." — Wu Limin [2]

Please let me know if you would like me to continue with any further sections or if there's anything else you need assistance with!

User

Continue

ChatGPT

Continuing with the translation:

词条图册

Unfortunately, I cannot provide a translation for visual content such as images or image galleries. If there are more text sections that you would like me to translate, please let me know, or if you have any other requests or questions, feel free to ask!

User

Is it complete?

ChatGPT

Yes, based on the content you provided, it appears that the translation of the entire text is complete. If you have any more text that needs translation or have any other questions or requests, please feel free to let me know!

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

[long text snipped]

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

ChatGPT

Certainly, I'll translate the first two paragraphs of the Chinese text for you:

Original Chinese Text:

元音老人舍利

无相密心中心法三祖元音大阿阇黎于今年(2000年)二月五日（农历正月初一）下午八点十五分坐脱立亡，享年九十六岁。

English Translation:

Relics of the Elder Yuan Yin

The third patriarch of the Wu Xiang Mi Xin Zhong Xin Fa (Signless Secret Heart Center Method), the great Acharya Yuan Yin, passed away this year (2000) on February 5th (the first day of the first lunar month) at 8:15 PM, at the age of ninety-six.

Original Chinese Text:

阿阇黎圆寂前身体一直很好，生活起居一切如常，每天来请问佛法的人络绎不绝，阿阇黎总是有问必答，畅谈佛法，中气充沛，声音宏亮，小年夜即二月三日晚，照常洗淋浴，根本看不出要离世的样子，二月五日早上，阿阇黎与身边人讲：“我要回老家了”，身边人讲：“师父您不能走，我们都需要您，”师说：“一切皆幻，我并没有离开你们，要记住：‘来而非来，去也未去，值此来去，亦非来去。'”且当日还与来请法者灌顶加持。晚饭照常，根本看不出要圆寂的样子，饭后照例坐在平时一直座的椅子上，与身边人谈论佛法，教导应如何在日常生活中体现佛法，约讲了四十五分钟左右，突然双眼向空中一望，似有所见，立即站起，然后慢慢坐下，一代人天共仰的真善知识安详舍报，以身示现了修行人往生时的潇洒自在、生死无碍的景象。舍报后数日，室内一直异香扑鼻，后遗体运往普陀山停放了六十天，火化当日（四月六日），未经通知通过各种渠道打听到火化日期的全国及海外许多阿阇黎门下，为缅怀阿阇黎的功德伟业，怀着对阿阇黎的无比敬仰之心，不约而同地会聚在普陀山化身窑前，向阿阇黎遗体作最后的告别，当遗嘱执行者宣读完遗嘱时，异象出现，在聚集的众人头上出现了一座绿色莲花，天空中射下三道金光，一道金光直射人群中央，另二道金光分射两旁，覆盖了整个在场的人，莲花上并呈现出紫色光芒来回移动，摄像机当场摄下了这一奇异景象。火化时，在阿阇黎的胸口上还出现了莲花，在场的许多人皆目睹了这一火中奇境。多日来一直阴雨连绵不断的天气，这一天出奇的晴空，万里无云，火化后，天空上出现了龙凤祥云，在化身窑上空时而久久停住，时而来回移动，此奇境在数小时内有数次出现，每次出现时间皆较长，在万里无云的晴空中实是一幅美丽的奇景。第二天，捡舍利时，依然是万里无云的晴空中出现了非常广大的五彩圆光，圆光中间分射出四道金光，整个圆光内不断出现布满整个圆光的紫光、红光、蓝光、紫红等光，圆光中阿阇黎端坐于莲花之上，此瑞相持续有四十分钟之久，摄像机同样也摄下了这一奇异瑞相，留下了足以使人产生坚强信心和弥足珍贵的资料，如果说火化那天在众人头上出现的莲花及空中射下的三道金光是对在场众人的加持，而此时广大的圆光及布满圆光的各色彩光和庄严的阿阇黎圣像，则预示着阿阇黎一系传承的法门将更加辉耀腾达，光照大千。当时在场所有捡舍利的人见此瑞相，皆对阿阇黎生起了无比的感恩心，一致发愿要更加努力地修行以报师恩，许多局外人士见此景象皆赞叹称奇，发愿修学无上佛道，当日捡得许多舍利及舍利花。

English Translation:

Before his final passing into Nirvana, Acharya Yuan Yin was in good health, living a normal life. Every day, people continuously visited to inquire about Buddhist teachings. Acharya always responded to their questions, discussing Buddhism with vigor and a loud voice. On the night of February 3rd, he took his usual shower, showing no signs of impending death. On the morning of February 5th, he told those around him, "I am going back to my hometown." When they responded, "Master, you cannot leave, we all need you," he replied, "Everything is an illusion. I have not left you. Remember: 'Coming without coming, going without going, in the midst of coming and going, neither coming nor going.'" He even gave empowerment and blessings to those who came for teachings that day. After dinner, he sat in his usual chair and discussed how to apply Buddhism in daily life for about 45 minutes. Suddenly, he looked up into the sky as if seeing something, stood up quickly, then slowly sat back down. He serenely passed away, demonstrating the grace and ease of a practitioner at the time of death, unobstructed by life and death. In the days following his passing, a unique fragrance filled the room. His body was later taken to Mount Putuo and kept there for sixty days. On the day of cremation (April 6th), without prior announcement, many disciples from across the country and overseas who learned of the date through various channels, gathered at Mount Putuo to bid a final farewell to Acharya Yuan Yin in deep reverence. During the reading of his will, a miraculous vision appeared: a green lotus emerged above the crowd, and three beams of golden light shone down from the sky – one directly into the center of the crowd and the others to each side, enveloping everyone present. A purple light moved back and forth over the lotus, and this extraordinary scene was captured on camera. During the cremation, a lotus appeared on Acharya Yuan Yin's chest, witnessed by many present. Despite continuous rain in the preceding days, the sky was clear and cloudless on this day. After the cremation, dragon and phoenix-shaped auspicious clouds appeared in the sky above the crematorium, moving back and forth and occasionally pausing, a spectacle that occurred several times over several hours. The next day, while collecting the relics, a vast multicolored halo appeared in the cloudless sky, emitting four beams of golden light and continuously radiating purple, red, blue, and purplish-red lights throughout the halo. In the center, Acharya Yuan Yin

User

Continue

ChatGPT

Certainly, let's continue with the translation:

Original Chinese Text:

阿阇黎早于一九八九年即欲离世，后经众弟子苦苦哀求而答应继续住世。五年前，某居士偶而问起阿阇黎何时舍报时，阿阇黎即说：“二○○○年”，去年，阿阇黎即预立遗嘱，为避免惊扰众弟子及出现不必要的麻烦，故仅让数位亲近弟子知晓，以讨论善后事宜，亲近弟子苦劝阿阇黎住世，阿阇黎云：“有生必有灭，佛尚且如此，吾化缘将毕，但吾不会与大家离开的，师公，师祖也在时时加持着修法弟子，”于圆寂前一日对大家说：我始终劝大家往生西方极乐世界，我为大家作一个榜样，我也往生西方极乐世界”，说毕，随即大声念往生咒，圆寂前数日接待问法弟子时，皆隐说即要离世之意，但身体一直很好，弟子皆未曾体会到，过后回想始悟是如此，有的虽体会到，但不敢问。普陀山某法师来阿阇黎问法，本于初一当天即回去，阿阇黎破例嘱其稍待一日，并说：“回去时带些东西，代向妙善大和尚问好”，后来，阿阇黎于当日圆寂，遗体能停放一段时日（遗嘱规定）于普陀山，皆此法师所办及经妙善大和尚同意，否则，遗体欲停放一段时日而不惊动全国各弟子，是很难办的，此实是阿阇黎的善巧安排也。（阿阇黎八十年代初曾于普陀山为老和尚们讲经，故与妙善大和尚相识。妙老也与当月二十二日圆寂。）

English Translation:

Acharya Yuan Yin had initially intended to leave this world as early as 1989 but continued to live at the earnest request of his disciples. Five years ago, when a lay follower casually asked when he would pass away, Acharya replied, "In the year 2000." Last year, he prepared his will in advance to avoid alarming his disciples and causing unnecessary trouble, disclosing it only to a few close disciples to discuss posthumous arrangements. These disciples earnestly persuaded Acharya to remain in the world. Acharya said, "Birth inevitably leads to death, even the Buddha was so. My time of transformation is near, but I will not leave you all. My teachers and ancestors are always blessing the disciples who practice the teachings." The day before he passed away, he addressed everyone, "I have always urged everyone to be reborn in the Western Paradise of Ultimate Bliss. I will set an example and be reborn there myself," and then he loudly recited the rebirth mantra. In the days before his passing, while receiving disciples who came to ask about the teachings, he hinted at his impending departure, but his body was in good health, and the disciples did not realize it at the time. Some did sense it but dared not ask. A monk from Mount Putuo who came to seek teachings from Acharya was supposed to return on the first day of the lunar month, but Acharya unusually asked him to stay one more day, saying, "Take some things with you and send my regards to the venerable Miao Shan." Later that day, Acharya passed away, and his body was kept at Mount Putuo for a period (as specified in his will), thanks to the arrangements made by this monk and with the consent of Venerable Miao Shan. Otherwise, it would have been difficult to keep the body there for a while without alarming disciples across the country. This was a skillful arrangement by Acharya Yuan Yin. (In the early 1980s, Acharya had given teachings to the old monks at Mount Putuo, hence his acquaintance with Venerable Miao Shan. Venerable Miao also passed away on the 22nd of that month.)

Let me know if you would like me to continue with the rest of the text.

User

Continue

ChatGPT

Continuing with the translation:

Original Chinese Text:

远在山东的的某居士，于腊月廿七打电话给阿阇黎，要求来沪照顾老人，阿阇黎告说：“还有这个必要吗？”该居士想，以前也有几次要求照顾阿阇黎，但阿阇黎总是说：“你家里人也需要你，我还行，”而此次回答及声调却不同寻常，二日后即梦见一座坟墓，坟墓上显现一“元”字，后想想阿阇黎前二天的回答及梦境，觉得蹊跷，赶到上海，阿阇黎已圆寂了。全国各地受法弟子早于阿阇黎往生前，有许多人皆得到阿阇黎即将离世的梦兆，故常有人突然打电话问候阿阇黎近况，但又不能直言不讳讲明梦兆，事后讲起，都有不可思议的感觉，此诚阿阇黎殊胜功德力之所加持。

English Translation:

A lay follower from faraway Shandong called Acharya Yuan Yin on the twenty-seventh of the twelfth lunar month, offering to come to Shanghai to take care of the elder. Acharya responded, "Is that necessary?" Previously, this lay follower had several times offered to take care of Acharya, but he always said, "Your family needs you, and I am fine." However, this time his response and tone were unusual. Two days later, the lay follower dreamt of a tombstone with the character "Yuan" on it. Reflecting on Acharya's response and the dream, he felt something unusual and hurried to Shanghai, only to find that Acharya had already passed away. Many disciples across the country had dreamt signs of Acharya Yuan Yin's impending departure before his passing, so they often called suddenly to inquire about his wellbeing, but they could not speak outright about their premonitions. In retrospect, they felt a sense of wonder at these events, which they believed were influenced by the exceptional spiritual power of Acharya Yuan Yin.

Original Chinese Text:

阿阇黎年青时即随天台宗大德兴慈老法师习台教，继又随范古农老居士学习唯识，后随华严座主应慈老和尚学华严，习法界观，最后依无相密心中心法第二祖王骧陆阿阇黎修心中心法，彻悟心要得大成就，于一九五八年接任心中心法第三祖位。后隐居沪滨数十年，弃绝名利，融通净密，随机施教，默默耕耘，毁誉不动。十年浩劫期间，阿阇黎因传法授徒遭受种种诽谤而被隔离审查二年有半。浩劫后，恢复了宗教信仰自由，阿阇黎已七十有六，但阿阇黎有感于众生痛苦，不明宇宙人生的真相，认幻有为实有，执着难舍，由此而轮回不息无有出期；且许多学佛者也在名相堆里死钻而出不来，执指为月，于降伏烦恼无济于事，有志于实修解脱者，也因不明真理而盲修瞎炼，唐丧光阴，甚至走火入魔，有鉴于此，阿阇黎出而大声疾呼明心见性之重要，此实乃了生脱死之关键，众生唯有识自本心，见自本性，回复本来，才能出离生死苦海，此实不论何宗何派，皆不能逾于此，即如三根普被之净土宗，待生到西方后，亦要“花开见佛”才能“悟无生”，所谓“花开见佛”，即心花开而见自性佛也，这岂不是明心见性的异名词吗？！

English Translation:

In his youth, Acharya Yuan Yin studied the Tiantai teachings under the great master Xing Ci, then followed the lay practitioner Fan Gu Nong to learn the Consciousness-Only doctrine, and later studied the Huayan teachings with the Huayan seat holder, the venerable Ying Ci. Finally, he followed the second patriarch of the Signless Secret Heart Center Method, Wang Xiang Lu, and achieved great realization in this practice, becoming the third patriarch of this lineage in 1958. He lived in seclusion in Shanghai for decades, renouncing fame and fortune, and integrating Pure Land and Esoteric teachings in his approach. He was subjected to isolation and interrogation for two and a half years during the ten-year turmoil due to his teaching and ordination of disciples. After the turmoil, when religious freedom was restored and he was already seventy-six, Acharya was deeply moved by the suffering of sentient beings, their ignorance of the truth of the universe and life, mistaking illusion for reality, and their hard-to-let-go attachments leading to endless cycles of rebirth. Many Buddhists were stuck in superficial understandings, mistaking the finger pointing to the moon for the moon itself, which was unhelpful in overcoming afflictions. Those who aspired to genuine cultivation and liberation were also blindly practicing without understanding the truth, wasting their time and even risking going astray. Aware of this, Acharya strongly emphasized the importance of understanding one's own mind and seeing one's own nature as the key to transcending life and death. Only by recognizing one's original mind and nature can one escape the sea of suffering of life and death. This principle transcends all Buddhist schools and sects. For example, in the Pure Land school, after being born in the Western Pure Land, one must "see the Buddha when the flower opens" to "realize the non-arising of phenomena." Isn't this another way of expressing the importance of understanding the mind and seeing one's nature?

Let me know if you'd like me to continue with the next paragraphs.

User

Continue

ChatGPT

Continuing with the translation:

Original Chinese Text:

阿阇黎又感于末法众生福薄业重，障深慧浅，不要说当生成就，即如往生西方也实在不易，诚如古德常叹：“念佛者滔滔，往生者难有一、二。”究其原因，众生放不下也，只要娑婆世界还有一点未放下，就不可能往生极乐世界，口上说放下，不是真放下，要心里放下才是真放下，而要心里放下谈何容易，看看自己的执着妄念，这些妄念不降伏，则必将引向生死轮回，若不达功夫成片，则往生难望，而降伏烦恼非常有力且快速的法门，则心中心法实是当机，此大法宝是末法众生当生成就或往生西方的极为殊胜的法门，阿阇黎还指出，此法简单易修，仗佛力加被，迅速有力的除罪、积福、证体、起用，且能断绝外魔等障碍。

English Translation:

Acharya Yuan Yin also felt that during this Dharma-ending age, sentient beings have scant blessings, heavy karma, deep obstructions, and shallow wisdom. Not only is it difficult to achieve enlightenment in this life, but even rebirth in the Western Pure Land is not easy. As the ancient sages lamented, "Many recite the Buddha's name, but few are reborn in the Pure Land." The root cause is the inability to let go. As long as there is something in this world not relinquished, rebirth in the land of ultimate bliss is impossible. Mere verbal renunciation is not true letting go; it must be relinquished from the heart, which is not easy. If one's clinging and delusional thoughts are not subdued, they will inevitably lead to the cycle of life and death. If one's practice is not mature, rebirth in the Pure Land is difficult to achieve. The most effective and rapid method to overcome these afflictions is the Heart Center Method. This Dharma treasure is an extremely sublime method for beings in this Dharma-ending age to achieve enlightenment or rebirth in the Western Pure Land. Acharya also pointed out that this method is simple and easy to practice, relies on the power of the Buddha for protection, and quickly and effectively removes sins, accumulates merits, realizes the essence, and activates its function, while also cutting off external demonic obstacles.

Original Chinese Text:

《佛心经品亦通大随求陀罗尼经》云：

“尔时，如来从三昧起告言：‘诸善男子，善哉，善哉。众生没尽，汝悉知否？我今诸众生，不解我法，不知我心，被魔（烦恼魔天魔）所持，如何救得，谁有方计护得众生，谁有方计摄得此毒……'

于众会中有一菩萨名曰实德，白佛言：‘世尊，如是金刚菩萨天仙，皆悉不能摄持，佛今如何令诸众生得脱此难。'

尔时，如来告宝德菩萨言：‘唯有如来心中心，余不能及，何以故，能令诸魔生大慈故……能令诸佛常不离故，能令菩萨为眷属故，能令诸金刚施威力故，能令诸天众常拥护故，能令一切直至菩提无退转故……'”

English Translation:

From the "Buddha Heart Sutra and the Great Seeking Dharani Sutra," it is said:

"At that time, the Tathagata, rising from samadhi, spoke thus: 'Good men, well done, well done. Do you all know that sentient beings are inexhaustible? Now, these sentient beings do not understand my Dharma, do not know my mind, and are controlled by demons (afflictive emotions and heavenly demons). How can they be saved? Who has a plan to protect sentient beings, who has a plan to remove this poison...?' In the assembly, a Bodhisattva named Shide spoke to the Buddha: 'World-Honored One, if such Vajra Bodhisattvas and celestial beings are all unable to hold them, how can the Buddha make sentient beings escape this difficulty?' At that time, the Tathagata said to the Bodhisattva Baode: 'Only the Tathagata's Heart Center Method is beyond compare. Why? Because it can make all demons develop great compassion... it can ensure that all Buddhas are always with them, it can make Bodhisattvas their retinue, it can make all Vajras exert their power, it can make all celestial beings constantly protect them, and it can ensure that they progress directly to enlightenment without turning back...’”

Let me know if you'd like me to continue with the next paragraphs.

User

Continue

ChatGPT

Continuing with the translation:

Original Chinese Text:

又云：“……欲求生西方者，欲求下方自在生者，欲求十方自在生者，欲求世辨无短缺者，唯当至心思维自念事，日持千遍，七日之间即能得至，一离世界更不往来……”

又云：“……临命终时，十方诸佛临顶，自迎将己世界……”

此法威力无穷，殊胜无比，其理深妙难测。

English Translation:

It also says: "...Those who wish to be born in the Western Paradise, those who seek liberation in the lower realms, those who seek freedom in all directions, those who wish for a world without shortcomings, should sincerely contemplate and recite this daily a thousand times. Within seven days they can achieve it, and once they leave this world, they will not return..."

And it says: "...At the end of life, Buddhas from all directions will come above and welcome them to their worlds..."

The power of this method is infinite and incomparably sublime, with profound and mysterious principles.

Original Chinese Text:

经云：“……一切诸身中，莫过于佛体，所有要妙法，无过心中心，将心示众生，众生即佛体，如此大圣力，菩萨不能知，有劫恒河沙，我始一付嘱，若能依修者，即同我此身……”。

故末法众生有缘能修此大法，不知乃多劫所修善根之所感召也。若有人毁谤此法及阻碍正法弘扬，则惨烈果报同样不可思议，兹不引述。

English Translation:

The sutra states: "...Among all bodies, none surpasses the Buddha's body. Among all profound and wonderful methods, none surpasses the Heart Center. Showing the heart to sentient beings, they become the body of the Buddha. Such great holy power is unknown even to Bodhisattvas. For as many eons as there are sands in the Ganges, I have entrusted this teaching. Those who follow and practice it are the same as this body of mine..."

Therefore, sentient beings in this Dharma-ending age who have the opportunity to practice this great method are called by the virtuous roots cultivated over many eons. If someone slanders this method or obstructs the propagation of the true Dharma, the severe consequences are equally unimaginable, which I will not elaborate on here.

Original Chinese Text:

简言之，此法以般若为体，以密为用，以净土为归，是融禅净密于一体的，阿阇黎亲修此法得大成就，故为报佛恩，师恩、众生恩，虽年近八旬（浩劫后始弘），犹竭力弘扬，并指归净土，常有人为求决一二疑，不远千里万里而来问法，阿阇黎住处常挤满了求法问法者，讲法无不从自性三昧流出，也从不偏向何宗何派，随机施教，应病与药，讲法时常感异香遍室，阿阇黎有许多不可思议功德之事，因今人根陋劣，善根鲜少，不信有奇特之事，即或信者也多住著，易入偏差，故阿阇黎从不许知情者讲，因此未便公开。

English Translation:

In short, this method embodies Prajna, uses the Esoteric, and aims for Pure Land, integrating Chan (Zen), Pure Land, and Esoteric Buddhism. Acharya Yuan Yin personally achieved great success with this method. Therefore, to repay the kindness of the Buddha, his teachers, and all sentient beings, even in his late seventies (after the turmoil) he still devoted himself to propagating it and guiding others towards the Pure Land. People often traveled thousands of miles to resolve their doubts and seek teachings from him. His residence was always crowded with seekers of the Dharma. His teachings flowed naturally from his own samadhi and did not favor any particular school or sect. He taught according to the needs of the individual, like prescribing medicine for an illness. During his teachings, an unusual fragrance often filled the room. Acharya Yuan Yin performed many incredible and virtuous deeds. However, due to the poor spiritual roots and scarce virtuous roots of people today, who either do not believe in such extraordinary events or cling to their beliefs, leading to deviations, Acharya Yuan Yin did not allow those in the know to speak of these matters, and thus they were not publicly disclosed.

Let me know if you would like me to continue with the remaining paragraphs.

User

Continue

ChatGPT

Continuing with the translation:

Original Chinese Text:

近十年来，于阿阇黎处受法人数达数万，遍及全国各地及美国、德国、法国、加拿大、日本等国，而修有成就者也略有其人，明心见性者为数极多，往生净土及已经具足往生资格者更是不可胜数，故许多汉人去藏地大活佛处求法，而大活佛皆告以汉地元音老人乃真实成就之大善知识，故藏地回汉的学法者多亲近阿阇黎。在此末法浊世，人根极其陋劣的当今，尚能使许多众生得佛法真实利益，此何其之难哉！阿阇黎犹如是冰雪大地上一根火红的钢炭，在融化众生的执着，又如是沙地上行驶的航船，在艰难地渡人迈向彼岸，此诚不可思议之伟业！相信在未来的岁月里，必将有阿阇黎门下之有学有修有证的优秀佛子，广发菩提大愿，为拯救众生于水火，出而弘扬正法，此乃有志于真实修学并重之佛子翘首以盼之美事耳！

English Translation:

In recent years, the number of people who received teachings from Acharya Yuan Yin has reached tens of thousands, spanning across China and countries like the United States, Germany, France, Canada, and Japan. Among them, there are those who have achieved success in their practice and many who have realized the essence of their minds. The number of those who have attained or are qualified for rebirth in the Pure Land is countless. Thus, many Han Chinese seeking teachings visit great living Buddhas in Tibetan areas, and these living Buddhas always tell them that Yuan Yin, from the Han region, is a greatly accomplished and knowledgeable master. Consequently, many who study Dharma in Tibetan areas seek close association with Acharya Yuan Yin. In this Dharma-ending age of turbidity, where people's spiritual roots are extremely poor, it is remarkably challenging to bring the true benefits of the Buddha's teachings to many sentient beings. Acharya Yuan Yin is like a fiery coal on a snow-covered land, melting the attachments of sentient beings, and like a ship sailing on sandy terrain, arduously ferrying people to the other shore. It's an incredible feat! I believe that in the years to come, there will be outstanding Buddhist disciples from Acharya Yuan Yin's lineage, who have studied, practiced, and verified the teachings. They will make great vows of Bodhicitta to save sentient beings from peril and will step forward to propagate the true Dharma. This is indeed something eagerly anticipated by those dedicated to genuine study and practice of Buddhism.

Original Chinese Text:

阿阇黎于闲暇时，著有《略论明心见性》、《悟心铭浅释》、《碧岩录讲座》、《禅海微澜》、《心经抉隐》、《谈谈往生西方的关键问题》等皆汇集在《佛法修证心要》中，另外还有《中有闻教得度释义》也已出版，《楞严经直解》惜已散失，《恒河大手印浅释》及《佛法修证心要问答集》不久将面世，《问答集》必将给修持而无从请益者带来极大利益。

老人虽已舍报而法身常在，并以种种方便加持着弟子们，此诚许多修法弟子之所默祷者也。

二○○○年三月三十日

English Translation:

In his leisure time, Acharya Yuan Yin wrote works such as "Brief Discussion on Clearing the Mind and Seeing the Nature," "A Simple Explanation of the Enlightenment Inscription," "Lectures on the Bi Yan Record," "Minor Ripples in the Sea of Zen," "An Analysis of the Heart Sutra," "Discussing the Key Issues of Rebirth in the Western Pure Land," all of which are compiled in "Essentials of Practicing and Proving the Dharma." Additionally, "The Meaning of Liberation through Hearing in the Intermediate State" has been published. Unfortunately, "Direct Explanation of the Shurangama Sutra" has been lost. "A Brief Explanation of the Mahamudra of the Ganges" and "Q&A on Practicing and Proving the Essentials of the Dharma" will be published soon. The Q&A collection will bring great benefits to those who practice but have no access to guidance. Although the elder has passed away, his Dharmakaya remains ever-present, blessing his disciples in various skillful ways. This is indeed what many disciples practicing the Dharma silently pray for.

Dated March 30, 2000

This concludes the translation of the provided text. If you have any more text that needs translating or any other questions, feel free to ask!

Soh Wei Yu

epdtrSsoon1l Juhiitt501060lsnfttt704iu154ol0am458a9lalwi500t  ·

Shared with Your friends
ChatGPT (Paid/GPT4)'s ability to translate Chinese to English has improved
[28/11/23, 10:37:33 AM] Soh Wei Yu: Im impressed with gpt4 at translating yuan yin text
[28/11/23, 10:37:36 AM] Soh Wei Yu: Translate 四曰泯境存心。谓做工夫时，将一切内外诸境，悉观为空寂，只存一心，孤标立。所以古人云：
不与万物为侣，不与诸尘作对，心若着境，心即是妄，今既无境，何妄之有？即古人夺境不夺人法
门也。故云：上苑花已谢，车马尚骈阗。此是泯境存心息妄功夫也。
五曰泯心泯境。谓做功夫时，先空寂外境，次灭内心，既内外心境俱寂，毕竟妄从何有？故灌溪
云：十方无壁落，四面亦无门。即祖师人境两俱夺法门也。故有语云：云散水流去，人寂天地空！
此泯心泯境息妄功夫也。
六曰存境存心。谓做功夫时，心住心位，境住境位。有时心境相对，则心不趣境，境不临心，各不
相到，自然妄念不生，于道无碍。故经云：是法住法位，世间相常住。即祖师人境俱不夺法门也。
故有语云：一片月生海，几家人上楼！此是存境存心灭妄功夫也。
七曰内外全体。谓做功夫时，于山河大地，日月星辰，内身外器，一切诸法，同真心体，湛然虚
明，无一毫异，大千沙界，打成一片，更于何处得妄心来！所以肇法师云：天地与我同根，万法与
我同体。此是内外全体灭妄功夫也。
八曰内外全用。谓做功夫时，将一切内外身心器界诸法及一切动用施为，悉观作真心妙用，
一切心
念才生，便是妙用现前。既一切皆是妙用，妄心向甚处安着？故永嘉云：无明实性即佛性，幻化空
身即法身。此是内外全用息妄功夫也。
九曰即体即用。谓做功夫时，虽冥合真体，一味空寂，而于中内隐灵明，乃体即用也；灵明中，内
隐空寂，用即体也。故永嘉云：惺惺寂寂是，惺惺妄想非，寂寂惺惺是，寂寂无记非。既寂寂中不
容无记，惺惺中不用乱想，所有妄心如何得生？此是即体即用灭妄功夫也。
十曰透出体用。谓做功夫时，不分内外，亦不辨东西南北，将四面八方只作一个大解脱门。圆陀陀
地体用不分，无分毫渗漏，通身打成一片。其妄何处得起？古人云：通身无缝罅，上下成团圆，是
乃透出体用灭妄功夫也。
以上十种功夫，不须全做，但得一门成就，其妄自息，真心即现。随宿根曾与何法有缘，即便习
之。此之功夫乃无功之功，非有心功力也。即使未悟真心者修之，亦易当下得见。此休息妄心法
门，对学道人最关紧要，故不厌求详，录示后学，切勿以画蛇添足视之！
以上十种功夫，俱在行、住、坐、卧处着力，须于穿衣吃饭时，屙屎放尿时，对话工作时，一切
时、一切处，绵密觉察观照，不消打坐参究。其或习障深厚，力有未逮，仍须打坐用功者，即仍听
之，但须于下坐后，将定中功夫，推在境上，在动中着力锻炼，庶几可以早日打成一片，而臻无功
之大功，圆成菩提大道。
至于密宗，悟后更须密修，以期即“身”成就。其修法之广，方便之多，远非显宗可比。但密法贵师
承灌顶传授，不可公开露布，故从略。
(丁)、证体启用
关于证体之景相，古人多不详言。
一者，以此证境，非言思能及，一落言诠，即嫌住着。二者，真
证得者，归无所得，不欲炫耀于人。三者，恐未悟者窃为己有，以迷惑他人。四者，恐人着境以
求，反障悟门。五者，各人经过境界，亦非完全一致。以是等等原因，故只以“云散长空，青天澈
露”
、
“万里无云之晴空”
、
“心月孤圆，光含万象”
、
“非光非昧，非大非小，非青非黄”，更或以“圆团
[28/11/23, 10:37:44 AM] Soh Wei Yu: The text you've provided is an excerpt from a classic Chinese Buddhist text, discussing various methods of spiritual practice in Buddhism. Here's a translation of the excerpt:
**Fourth Practice: Erase the Realm, Retain the Mind.**
This refers to practicing with a focus on observing all internal and external phenomena as void and silent, keeping only the mind, standing alone. An ancient saying goes, "Do not associate with all things, do not oppose any dust. If the mind attaches to realms, it becomes delusion. Now, with no realms, what delusion can there be?" This is the method of the ancients who removed realms but not the mind.
**Fifth Practice: Erase both Mind and Realm.**
This involves first emptying the external realm and then extinguishing the internal mind. With both the internal mind and external realm in silence, where can delusion arise from? As Guanxi said, "The ten directions have no walls, and the four sides have no doors." This is the method of the ancestors who removed both person and realm.
**Sixth Practice: Retain both Realm and Mind.**
Here, the mind stays in its place, and the realm stays in its place. When the mind and realm face each other, neither clings, each staying separate, naturally preventing the rise of delusive thoughts and not hindering the path. Thus, a scripture says, "This dharma stays in its place, and the world's appearance remains constant." This is the method of not removing either mind or realm.
**Seventh Practice: Complete Integration of Internal and External.**
In practice, everything such as mountains, rivers, the earth, the sun, moon, stars, one's own body, external objects, and all phenomena are seen as of the same true mind, bright and empty, with not a hair's difference. The entire universe is unified, leaving no place for delusive thoughts to arise. Therefore, Master Zhao said, "Heaven and earth share the same root with me; all things are of the same body as me."
**Eighth Practice: Complete Function of Internal and External.**
This involves viewing all internal and external physical and mental phenomena, and all movements and actions, as the wondrous function of the true mind. As soon as a thought arises, it manifests as this wondrous function. Since everything is this wondrous function, where can delusion find a foothold? As Yongjia said, "The true nature of ignorance is Buddha-nature, the illusory empty body is the Dharma body."
**Ninth Practice: Identity of Substance and Function.**
Even though one merges with the true substance in a state of uniform emptiness, within it is the hidden brightness, which is substance as function. In this brightness, emptiness is hidden, so function is also substance. Thus, Yongjia said, "Awake and silent is it; awake and deluded is not; silent and awake is it; silent and unmarked is not." Since in silence there's no room for the unmarked, and in wakefulness there's no need for chaotic thoughts, how can delusive thoughts arise?
**Tenth Practice: Transcending Substance and Function.**
In practice, do not differentiate between internal and external, nor distinguish directions. Consider all directions as one great liberation gate. The substance and function are inseparable, completely unified. Where then can delusion arise? The ancients said, "The entire body is without seams, above and below are perfectly round." This is the practice of transcending substance and function.
The above ten kinds of practices need not all be done; mastering one can suffice to quiet delusion and reveal the true mind. Practice according to your affinity with these teachings. These are effortless practices, not requiring intentional effort. Even those who have not realized the true mind can see it immediately if they practice these methods. It's crucial for those learning the way, so I record it here for future students, urging not to overcomplicate it!
These ten practices should be applied in all activities: walking, standing, sitting, lying down, dressing, eating, using the restroom, talking, working - always maintaining mindful awareness without needing to focus solely on meditation. If one's habitual tendencies are deep and strength insufficient, meditation may still be necessary. After meditation, apply the practice to situations, striving to unify and achieve the great effortless achievement, completing the path to enlightenment.
As for Esoteric Buddhism, after enlightenment, secret practice is still necessary to achieve "body" accomplishment. The methods of practice are vast and skillful, far beyond what is found in exoteric teachings. However, the esoteric teachings require transmission and initiation from a teacher and are not to be openly disclosed.
**About Realization and Application**
Ancient masters often did not elaborate on the experiences of realization, for several reasons. Firstly, such states are beyond words and thought, and any description risks creating attachment. Secondly, those who truly realize it attain a state of 'no
[28/11/23, 10:37:53 AM] Soh Wei Yu: attainment' and do not wish to show off. Thirdly, there's a fear that those who have not realized might mistakenly claim it as their own, misleading others. Fourthly, describing these states might lead people to seek these experiences, creating obstacles to enlightenment. Finally, the experiences of individuals can vary significantly. Therefore, descriptions are often metaphorical, like "clouds dispersing in the sky," "a cloudless sky," "the moon's solitary circle with light embracing all," "neither light nor dark, neither large nor small, neither blue nor yellow." Such metaphors attempt to convey the indescribable nature of enlightenment.
This text reflects deep philosophical and spiritual insights from Buddhist teachings, emphasizing the importance of inner silence, the non-attachment to phenomena, and the realization of the true nature of the mind.
[28/11/23, 10:38:01 AM] Soh Wei Yu: Translate: 团，光灿灿”等约略描绘之。余今似亦不例外，况余并无所证，亦无所得，更无能为言，只得拾几句
现成公案，以飨读者。至于详细情形，只有留待读者自己努力用功证取体会了。
当我人修法修至能所双忘，心法双泯时，不管修什么宗，都是卒地折、爆地断，有如爆炸物，忽然
爆破，内而身心，外而世界，乃至虚空，一时脱落、粉碎，化为乌有，连乌有也乌有。所谓大地平
沉，虚空粉碎，当斯时也，虽一无所有，但虚明凝寂、一灵不昧，了了常知非如木石。虽了了而无
能知与所知，以此了了全体是一片虚明灵知，不能再有能知与所知，再有知，便是头上加头，即非
是了。我人证此真境后，回过头来，方才识知这个“灵知”不在别处，整日在六根门头上放光，与我
人无丝毫离异、无些许间隔，一切言行动作，无不是“它”的灵妙神用。从前为它千辛万苦，百般追
求探索，原来只在目前不识，反而污糟它、屈辱它，在六道内轮回受苦，宁不冤苦！古德谓“声前一
句，千圣不传，面前一丝，亘古无间！”又, 谓“踏破铁鞋无觅处，得来全不费工夫。”即指此也。
但这只是素法身，尚须辛勤打磨，绵密除习，始能大放光明。功夫纯熟，即便熟睡，顶上亦如一轮
中秋明月朗照。待光明精纯，宽阔天眼自然豁开，十方世界一时齐彰，我入入我有如因陀罗网，
交参，妙用无尽。
或谓此种景相是禅宗或密宗行人所证，至于净土宗念佛人不应如此，因彼等以生西方净土为目的，
应于定中见阿弥陀佛和西方圣境，不可一无所见。假使一无所见，如何得生净土？
答曰：君不见前录之印光大师念佛三昧么？印光大师是极力主张仗佛慈力，接引生西的。他为何在
念佛三昧中也说，无见之见是真见，真见无所见呢？盖真如佛性无形无相，一尘不染，一丝不挂，
说似一物即不中。故真佛，实在无言可说、无形可见。但此无形之佛性，不是顽空，故能随缘现相
起用，但相以随缘现起故，只是假名，非是实体。故见有相之佛不是真佛。古德云：报化非真佛，
亦非说法者。《法华经》谓为化城，非是宝所。欲上品上生西方净土，须透有相之小歇场，证到无
相之真佛妙体，方能如愿以偿。反是，执有形之佛与有相之净土，只能下品下生，此乃无可移易之
真理。故印光大师说到念佛最高之境界--念佛三昧时，亦不得不说无所见之见乃真见了。以证到如此
高深境界，心土打成一片，心即土，土即心。发愿生西即是生自心之净土，生无所生，还怕不上品
上生吗？
见性之后，若死守空境，或耽着静居，而不知于境上起用，犹如贫子发了财后，不知其用，终如贫
穷一样。而且不于事境上锻炼，不得理事双融之大定，更毋臻事事无碍之境而圆成佛道之大功。故
必以所悟之理于事境上磨练，去其棱角，方臻圆妙。但初悟之人，往往不知起用之方，更不明其过
程，甚或因力一时不够，遇事而有波动时，又疑所悟为非而动摇根本。惶惑不知所措，甚为可
惜！兹将先师骧陆公所著《证体启用之过程》择其要者，节录于后，以助读者于悟后启发般若之
用，而成绝顶无为之功，亦幸甚矣！
实相妙体本有无住妙用，学人须将所证得之清净自在光景，移用于人事颠倒之时，而化有归空，化
颠倒为清净，化烦恼为自在，非但灭却自己之苦，且可以灭他人之苦，此即名度生。
功夫越深，习气发动亦越多越快，学人不必害怕，此第八识性田中自然翻出之种子，发动虽快，但
去亦甚快，发动可能平日为大，但发一次，小一次，短一次，少一次，不复再增长了。
功夫越深，胆子越大。如忽然遇惊，亦只一惊，不复再惊，而且力愈用愈强。
功夫越深，忽而忘记性大，又忽而记忆力甚强，且日见敏捷；感觉力亦强，往往不假思索即与物相
应，此通之先兆也。
[28/11/23, 10:38:10 AM] Soh Wei Yu: The provided text is a continuation of the previous excerpt, elaborating further on Buddhist spiritual practices. Here's the translation:
"This is a rough depiction. I, too, am no exception. Moreover, I have nothing to prove, nothing to gain, and am unable to speak of it. I can only pick a few existing public cases to share with readers. The detailed experiences can only be realized and understood through the readers' own diligent practice.
When a practitioner reaches a state where both subject and object are forgotten, and both mind and law are obliterated, regardless of the sect, it's like an explosion, where suddenly, internally the body and mind, and externally the world and even the void, collapse and shatter, turning into nothingness. This is the moment when the earth sinks level, and the void crumbles. Although there's nothing left, there is still the clear, silent, and ever-bright spirit, always conscious but not like wood or stone. Although aware, there is no knower or known, because this awareness itself is a vast clear, spiritual consciousness. Adding any more to this is like putting a head on top of another head, and thus it's not the true state. After realizing this true state, one understands that this 'spiritual consciousness' is not elsewhere but shining at the six sense gates all day, inseparable from oneself. All actions are the wondrous function of 'it.' We've been ignorantly dirtying and demeaning it, suffering in the cycle of samsara - how unjust! The ancients said, 'One word before sound, a thousand saints do not transmit; one thread before the face, throughout the ages, there is no gap!' Also, 'Searching for it, one finds nothing; it comes without effort.' This refers to the same.
But this is just the primordial Buddha-body, still requiring diligent polishing and removing of habitual tendencies to shine brightly. When the practice is mature, even in deep sleep, the crown of the head is like a bright full moon. When the light is pure and broad, the heavenly eye naturally opens, and the ten directions are all clearly seen. As Indra's net, the interplay and wondrous function are endless.
Some say these states are experienced by Zen or Esoteric practitioners, not those in the Pure Land sect who recite Buddha's name aiming to be reborn in the Western Pure Land and should see Amitabha Buddha and the Western sacred realm in meditation. If they see nothing, how can they be reborn in the Pure Land? Didn't you see Master Yinguang's Samadhi of Buddha-recitation? Master Yinguang strongly advocated relying on Buddha's compassionate power for rebirth in the West. Why did he also say in his Buddha-recitation Samadhi that the view of nothingness is the true view, and the true view sees nothing? Truly, Buddha-nature is signless and without characteristics, untainted and unattached. To speak of it as something is not accurate. Therefore, the true Buddha is beyond words and form. But this signless Buddha-nature is not dumb void; it manifests and functions according to conditions. Since manifestations arise conditionally, they are nominal, not substantial. Hence, seeing a Buddha with form is not seeing the true Buddha. The ancients said: 'Nirmanakaya and Sambhogakaya are not the true Buddha, nor the speaker of the Dharma.' The Lotus Sutra refers to them as 'transformation cities,' not the real treasure. To be reborn in the highest realm of the Western Pure Land, one must transcend the realm of form and realize the signless, wondrous body of the true Buddha. Holding onto the form of Buddha and the realm of form, one can only be reborn in the lower realms. This is an unalterable truth. Hence, Master Yinguang, when speaking of the highest state of Buddha-recitation -- Samadhi -- had to say that the view of nothingness is the true view. Realizing such a profound state, the mind and realm become one; the mind is the realm, and the realm is the mind. Aspiring to be reborn in the West is to be reborn in the pure land of one's own mind. Isn't this the highest form of birth?
After realizing the nature, if one clings to the emptiness or indulges in tranquility without knowing how to function in circumstances, it's like a poor person who becomes wealthy but doesn't know how to use the wealth, remaining as poor as ever. Moreover, without practicing in worldly situations, one cannot attain the great Samadhi of integrating principle and affairs, nor reach the state of unobstructedness in all things to complete the great achievement of the Buddha-path. Therefore, one must apply the realized principle in worldly situations, rounding off the edges to attain perfection. However, those who have just realized often don't know how to apply it or understand the process. They may even
[28/11/23, 10:41:19 AM] Soh Wei Yu: doubt their realization when shaken by circumstances and become anxious and lost, which is truly regrettable! Here, I select the essential parts of my former teacher Xiang Lu's 'Process of Manifesting and Utilizing Realization' to help readers develop wisdom after enlightenment and achieve the ultimate effortless practice.
The wondrous substance of ultimate reality has its own unfixed function. Practitioners must apply the realized state of pure and free reality to the confused and inverted situations of daily life, transforming existence into emptiness, inversion into purity, and afflictions into freedom. Not only can one eliminate one's own suffering but also that of others. This is called 'liberating sentient beings.'
The deeper the practice, the more habitual tendencies arise and quickly. Practitioners need not fear; these are seeds naturally emerging from the eighth consciousness. Although they arise quickly, they also dissipate quickly. With each emergence, they decrease in size and frequency, never to grow again.
The deeper the practice, the greater the courage. If startled suddenly, one is startled only once, never again, and one's strength grows with use.
The deeper the practice, the greater the fluctuations in memory—sometimes forgetting, sometimes remembering strongly and becoming increasingly sharp. Sensory perception also strengthens, often responding to things without thought, a sign of penetrating insight."
This text continues to delve deeply into Buddhist philosophy and practice, emphasizing the importance of applying spiritual insights to everyday life and the transformative power of diligent practice.
[28/11/23, 10:46:51 AM] John Tan: Wow...
[28/11/23, 10:47:26 AM] John Tan: Very good translation.
[28/11/23, 10:48:20 AM] Soh Wei Yu: someone should translate the whole book
[28/11/23, 10:49:46 AM] Yin Ling: I will make myself read the Chinese hahaha
[28/11/23, 10:50:02 AM] Yin Ling: Don’t send me translation soh, my Chinese needs to be saved
[28/11/23, 10:50:10 AM] John Tan: Lol
[28/11/23, 10:51:25 AM] John Tan: I probably read both and see how gpt4 translates, whether they imagined and fill in the blanks using zen-mastee models...
[28/11/23, 10:52:56 AM] John Tan: Soh must have realized his mistakes of saying yuan yin lao ren as substantial non-dual...
[28/11/23, 10:55:18 AM] Soh Wei Yu: ya.. often my dreams tell me something useful... like that time i had dream of someone who just joined group had strong karmic conditions to breakthrough and is about to realise something, i knew i had to guide him then a few days later he broke through to nondual anatta
likewise when i dream yuan yin lao ren and felt he is very enlightened and strong practitioner and very inspiring, i take it seriously maybe he really appear in my dream and try to inspire me to practice harder
[28/11/23, 10:58:16 AM] Yin Ling: 托梦to talk to you
[28/11/23, 11:00:13 AM] John Tan: Haha...auspicious...but lazy in contemplation
[28/11/23, 11:01:39 AM] Soh Wei Yu: lol
[28/11/23, 11:01:49 AM] John Tan: How u tell gpt4 to translate?
[28/11/23, 11:01:59 AM] Soh Wei Yu: i just say "translate:
[28/11/23, 11:02:04 AM] Soh Wei Yu: then paste the chinese text
[28/11/23, 11:03:43 AM] John Tan: Did u type tdlr?
[28/11/23, 11:03:59 AM] Soh Wei Yu: no
[28/11/23, 11:04:13 AM] Soh Wei Yu: tldr is 'too long didn't read', its for summarising texts
[28/11/23, 11:04:20 AM] Soh Wei Yu: in this case i want the full translation mah
[28/11/23, 11:09:08 AM] John Tan: Yeah
‎[28/11/23, 11:48:10 AM] Soh Wei Yu: ‎image omitted
[28/11/23, 11:48:27 AM] Soh Wei Yu: Ask ChatGPT translate like this with chinese followed by english in parageapgs so you can compare
[28/11/23, 11:48:35 AM] Soh Wei Yu: Paragraphs
[28/11/23, 11:51:14 AM] John Tan: Means translate para by para?
[28/11/23, 11:52:02 AM] Soh Wei Yu: yeah, maybe you prompt "translate and respond with one paragraph in chinese followed by the translated paragraph in english for my comparison"
[28/11/23, 11:52:18 AM] Soh Wei Yu: i told it line by line then it started with one line by one line then evolved into that, but i think one line is too short
[28/11/23, 11:57:40 AM] John Tan: Actually after authenticating appearances r radiances, I see the next most important step is to arise insight of DO and emptiness. It is a sort of special insight that sees the "middle path" and we use this insight to re-orientate our conventional world view and understand 8 extremes do not apply.
Soh Wei Yu
[25/11/23, 3:49:23 PM] Soh Wei Yu: Its like a mirror is a mirror because it reflects and reflection is reflection because of mirror.. or sun is sun because of shining and shining is shining because of sun. There is no sun apart from shining or shining apart from sun.. both have no essence of its own therefore they dependently originate and is dependently designated. Rather than sun can only shine if it has its own essence. Sun can shine not because it is thing in itself but precisely because it has no essence, is dependent designation and d.o.
[25/11/23, 3:54:34 PM] Yin Ling: Yeah
[25/11/23, 4:02:35 PM] Soh Wei Yu: Was re reading some by yuan yin lao ren just now. I think yuan yin lao ren might have non substantialist view even tho he talks about mirror and reflection
“鏡子能現影子，心鏡能照萬相，影不能離鏡。影子能離開鏡子嗎？離開鏡子，影子就沒有了。影子離不開鏡子，相離不開心；離開了心，相就無處顯現了；沒有影子，就不成鏡子，同樣，離開相也無從顯現真心。真心無相可見，必由事相來顯。因此真心能夠成就萬物，反過來萬物顯現真心，心、相就是這麼微妙。因此之故，心就是相，相就是心，影子就是鏡子，鏡子就是影子，所以無情就是有情，這是第三點。”
[25/11/23, 4:04:09 PM] John Tan: And we do not see emptiness, we only see appearances. Therefore Tsongkhapa in his 3 principles aspect of the path:
appearance eliminates the extreme of existence
And emptiness eliminates the extreme of nonexistence.
[25/11/23, 4:04:41 PM] John Tan: Depends
[25/11/23, 4:05:05 PM] Soh Wei Yu: I think malcolm also said before, emptiness cannot be seen.. we see presence/appearance. Might have recalled wrongly
[25/11/23, 4:06:45 PM] John Tan: No sun apart from shining and no shining apart from sun. Is like the relation example. So u must relate correctly and don't refute wrongly.
[25/11/23, 4:07:54 PM] Soh Wei Yu: Oic..
[25/11/23, 4:11:36 PM] John Tan: There is another unique part of Tsongkhapa. He question is it even right and possible to say freedom from all conceptualities, that is, can there be no parts and no concepts at all from sentient being to buddhahood since Buddha also engage in conventional terms.
[25/11/23, 4:12:38 PM] Soh Wei Yu: Malcolm also said thats a controversial qn and views vary lol
[25/11/23, 4:13:02 PM] John Tan: Lol his view recently changes if u noticed...
[25/11/23, 4:13:17 PM] John Tan: More and more gelug
[25/11/23, 4:13:21 PM] Soh Wei Yu: Ya in early days he is firmly of the view that budddhas have no thoughts
[25/11/23, 4:15:03 PM] John Tan: ‎This message was deleted.
[25/11/23, 4:15:48 PM] John Tan: So in Tsongkhapa view, in that case, emptiness and dependent origination is enough, y speak of freedom from all elaborations.
....
[25/11/23, 4:52:24 PM] Soh Wei Yu: Ic..
“逢古鏡，照鏡也，鏡子是亮光的，比喻有光明。老婆逢古鏡，天破曉了，光明顯現了，用功的人用到這晨光，見到自己的本性了，所以說「失曉老婆逢古鏡」。「分明覿面別無真」，鏡子中影子顯現出來了。分明，清清楚楚，覿面，面對面。你和鏡子裏的影子面對面相見，鏡子裏現的影子就是你，你就是鏡子，除這影子之外，還另有真的嗎？除了這影子之外就再沒有了，所以說「分明覿面別無真」。如靈雲開門見一片盛開的桃花，豁然大悟，噢——！不是我的性顯現這個相，是誰顯現呢？離開我的性哪里能見到這桃花呢？反過來，離開桃花這影子，又哪里能顯現我的性鏡呢？所以，他回光一瞥，識得這分明覿面別無真的，見到本性了！又如洞山祖師”
[25/11/23, 4:54:06 PM] John Tan: Yuan yin lao ren?
[25/11/23, 4:54:14 PM] Soh Wei Yu: Yeah
[25/11/23, 4:54:58 PM] John Tan: So u must look into several writings and 对照。
[25/11/23, 4:55:46 PM] John Tan: Like u kept telling me initial mipham sounded very much like substantialist non-dual
[25/11/23, 4:56:48 PM] John Tan: U cannot take a snapshot and conclude.
[25/11/23, 4:57:10 PM] Soh Wei Yu: Yeah actually i thought yuan yin lao ren is substantialist nondual until i had a dream about him earlier this year that was inspiring lol then i re look at his writings
[25/11/23, 4:57:35 PM] Soh Wei Yu: Full text:
恒河大手印
（第六講）
元音老人 著
第六講
[long text snipped]
[25/11/23, 5:03:07 PM] John Tan: That is anatta and authentication of appearances as one's radiance.
Next step is what?
.....
[25/11/23, 11:10:08 PM] Soh Wei Yu: "以一切影像皆是鏡光所成，鏡即是影，影即是鏡；離鏡無影，離影無鏡，既不可背鏡住影，亦無須離影求鏡。既深知影鏡皆無所住，當能心無愛憎之情，境無取捨之住。
故學者不必怕妄，但深契一乘玄旨，於境無取無捨，無喜無瞋，則妄自除矣。" - 元音老人
[25/11/23, 11:12:07 PM] Soh Wei Yu: "古人云：“但尽凡情，别无圣解”，你时时执在灵知性上，就是有所住着。须不着一切相，随缘起用才是。灵知觉性亦不可着。在觉知上用功更是大错。" "不是将此灵觉扫光，而是不住此灵觉。以不住故，即无能觉与所觉，故归无所得也。有个觉知的光景，早不是了，还说什么空空然？"- 元音老人
[25/11/23, 11:13:27 PM] Soh Wei Yu: ”妄心不要灭掉，因为妄心就是真心，波浪就是水，把波浪去掉，水就没有了，所以妄心起来亦不压灭它。只要转，不跟它跑即是。” - 元音老人
[25/11/23, 11:14:05 PM] John Tan: Insubstantial non-dual.
• 
  
• Reply
• 6m
Soh Wei Yu
Posted posted a full chatgpt translation of a Yuan Yin Lao Ren's text here: https://www.awakeningtoreality.com/.../inscription-of...
Inscription of the Enlightened Mind

AWAKENINGTOREALITY.COM
Inscription of the Enlightened Mind
Inscription of the Enlightened Mind
• 
  
• Reply
• Remove Preview
• 4m
Soh Wei Yu
[25/11/23, 6:02:34 PM] Yin Ling: Wow I read 25% didn’t realise it is so long, but very well written. I drive home then read lol
[25/11/23, 6:02:36 PM] Yin Ling: Thanks
[25/11/23, 6:02:38 PM] Yin Ling:
[25/11/23, 6:02:58 PM] Soh Wei Yu: That is just one article out of like 12
[25/11/23, 6:03:00 PM] Soh Wei Yu: On mahamudra
[25/11/23, 6:03:06 PM] Soh Wei Yu: I went through all
[25/11/23, 6:03:10 PM] Soh Wei Yu: Link:
[25/11/23, 6:04:04 PM] Soh Wei Yu: https://book.bfnn.org/article/0383.htm
[25/11/23, 6:04:05 PM] Soh Wei Yu: sorry
[25/11/23, 6:04:06 PM] Soh Wei Yu: 17 articles
[25/11/23, 6:04:07 PM] Soh Wei Yu: lol
[25/11/23, 6:05:20 PM] Soh Wei Yu: he foretold when he will die, sat in meditation posture when he passed away at 95 years old and had countless sharira relics https://www.awakeningtoreality.com/.../yuan-yin-lao-ren.html
[25/11/23, 6:05:41 PM] Soh Wei Yu: *96 years old
[25/11/23, 6:11:15 PM] Soh Wei Yu: i also bought some of his books for my mom before https://www.taobao.com/list/item/wap/611526050673.htm
[25/11/23, 6:11:27 PM] Soh Wei Yu: <-- new edition of his collected works here i think
[25/11/23, 6:12:14 PM] Soh Wei Yu: but many of his writings are also available here: https://www.bfnn.org/yuanyin/article.htm
[25/11/23, 6:34:52 PM] Yin Ling: Cool thank you. Gonna take me one hour to read that excerpt coz it is 繁体字
[25/11/23, 7:04:41 PM] Soh Wei Yu: I rely on my phone read to me like always lol
[25/11/23, 7:49:43 PM] Yin Ling: I read very slow and need to 咬文嚼字 to understand lol so cannot audio

BOOK.BFNN.ORG
目次：恒河大手印
目次：恒河大手印
• 
  
• Reply
• Remove Preview
• 1m