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!


Sure, I'll start by translating the first paragraph of the provided text. Please note that translations may not capture the full nuance of the original text, but I'll aim for accuracy and clarity.

The original Chinese text of the first paragraph is:








後,他說: 「夜來明月上高峰,原來只是這個賊。」這個「賊」就是煩惱的根本。貪、瞋、昏






And its English translation is:

Just Sit in Meditation

/ Lecture by Dr. Hong Wenliang

/ Arranged by Liu Yingxiao

"Last night, the bright moon rose over the peak, but it was just this thief."

Currently, many people are caught up in the knowledge of Buddhism, which is unrelated to liberation. What the Buddha truly intended to point out is that the flaw in sentient beings lies in the persistent thought of "I am listening to the teachings," "I am alive," "I am practicing." This thought is the root of affliction.

Ordinarily, people believe that without this thought, there would be nothing left, fearing a void with nothing to grasp. A Zen master who had attained enlightenment said, "Last night, the bright moon rose over the peak, but it was just this thief." This "thief" is the fundamental root of affliction. Greed, anger, delusion, regret, and doubt - the five hindrances - are like five fingers covering the eyes, preventing the true beauty of your nature from being revealed. Many people strive in their practice, using all kinds of methods - reciting the Buddha's name, mantras, scriptures, observing fasts, keeping precepts - hoping to remove the five hindrances one by one to purify their practice.

However, these five hindrances are not substantial, akin to the void. Why then strive to remove them? Moreover, even if you could completely purify the five hindrances, there still lies the fundamental ignorance. Once this fundamental ignorance is shed, the five hindrances, like leaves without roots, cannot thrive and naturally wither away. The thought of wanting to eliminate the five hindrances and afflictions is itself fundamental ignorance. Fundamental ignorance is without cause.

I will continue with the translation of the next paragraphs in subsequent messages.




Certainly, I'll continue with the translation of the next paragraph.

The original Chinese text of the second paragraph is:


我們的心量本來是很廣大的,應用無窮。六根應眼見色,應耳聞聲 ,應鼻嗅香,應舌知





念,才會看到獨立存在的對象,那就是「眼前有一物」 。證入無我,一切都是法身。看到你、




And its English translation is:

The Distinctions of the Sages, All Inseparable from the Dharma Body

Our mental capacity is inherently vast and infinitely adaptable. The six senses - seeing with eyes, hearing with ears, smelling with nose, tasting with tongue, feeling with body, and thinking with mind - all activities and movements, are manifestations of the Dharma body. The six senses are naturally unobstructed, without attachment or aversion, equally arising and ceasing with conditions, thus naturally liberated. We perceive objects and existence because of the notion of "I." An enlightened Zen master said, "There is nothing before my eyes." He sees things, but he doesn't have the delusion of "I see them." This "I" is a delusion. Without this delusion, we would clearly understand what "There is nothing before my eyes" means. It is only with the delusion of "I" that we perceive independent objects, which is "There is something before my eyes." Realizing no-self, everything becomes the Dharma body. Seeing you, seeing flowers, hearing sounds, all are the Dharma body, appearing and disappearing with conditions, ever-changing without hindrance, thus empty. We regard the body and mind of the five aggregates as very real. Approaching Buddhism with this mindset, trying to transform the physical body and attain the Dharma body through the "I," leads to a misguided start, "The base being untrue, the result invites convolution."

I will proceed with the translation of the following paragraphs in the next messages.




Sure, I'll continue with the translation of the next paragraph.

The original Chinese text of the third paragraph is:











And its English translation is:

The Dignity of Buddha's Practice

Our body and mind are not as insignificant as we imagine; they are boundless and represent infinite potential. We mistakenly identify the flesh and bones as the self, striving to make this body as dignified as that of a Buddha. Japanese Zen Master Dogen wrote a piece, "The Dignity of Buddha's Practice," pointing out this mistake. To illustrate, here is an excerpt:

"All Buddhas certainly exhibit the dignity of practice. This is the practice of Buddha. This practice is not the Nirmanakaya (transformation body), not the Sambhogakaya (enjoyment body), not the Svabhavikakaya (nature body), not the body of others, not the initial awakening, not the fundamental awakening, neither having the nature of awakening nor being without awakening. Such Buddhas cannot equate to the practicing Buddha.

Therefore, the practicing path of all Buddhas does not depend on awakening. Only the practicing Buddha can truly walk the path towards the Buddha. Not even in dreams have the self-natured Buddhas seen such."

Now, when people see "dignity," they conceive an idea of what it should be. For example, they think a woman dressed provocatively lacks solemnity, or that tiredness, slouching, dozing off, leg pain, or complaining is not befitting the dignity of Buddha. Such judgments of good and bad are human discriminations.

I will continue with the translation of the subsequent paragraphs in the next messages.




Continuing with the translation:

The original Chinese text of the fourth paragraph is:







And its English translation is:

There was a Zen master in Japan, Sugimoto, who attained enlightenment through passing gas. Is this not also the dignity of Buddha's practice? All movements and stillness are manifestations of the Dharma body, neither increasing nor decreasing, all embodying the dignity of Buddha's practice. Cockroaches crawling, birds flying, fish swimming - all these are the dignity of Buddha's practice. Beings in hell are not saved by escaping hell, but by finding liberation within that very realm. Everything is Buddha. Zen Master Dogen said: The transformation body Buddha, the enjoyment body Buddha, the nature body Buddha, the body of others, initial awakening, fundamental awakening, nature awakening, no awakening – all cannot escape human interpretations. Buddhist terminologies are filled with such distinctions, all human discriminations. The notion of an "I" striving to become a Buddha or awaiting awakening is rooted in fundamental ignorance. Regarding the dignity of Buddha's practice and the true nature of all phenomena, it's like they have never even appeared in dreams.

I'll continue with the translation of the following paragraphs in the next messages.




Continuing with the translation:

The original Chinese text of the fifth paragraph is:




徑上方丈燒香禮拜。師云:「禮拜事作麼生?」予云: 「身心脫落來。」師云: 「身心脫

落,脫落身心!」予云:「這個是暫時伎倆,和尚莫亂印 」。師云:「我不亂印 」。予


道元禪師很小就出家,研究了很多經、律、論,他的結論只有一個: 「本來本法性,天然







And its English translation is:

Dropping Body and Mind, Just Sit in Meditation

The dignity of Buddha's practice is simply to sit in meditation. What does it mean to just sit? Let's look at a story of Zen Master Dogen's enlightenment:

Entering the hall, the master rebuked a monk for sleeping while sitting in meditation, saying, "If a practitioner of Zen has drop body and mind, why just sleep?" Hearing this, Dogen had a sudden enlightenment.

He went to the abbot's room to burn incense and pay respects. The master asked, "What is this respect?" Dogen replied, "It comes from having drop body and mind." The master said, "Body mind dropped off, dropped off body and mind!" Dogen responded, "This is a temporary trick, Master, don't be misled." The master said, "I am not misled." Dogen asked, "What then is not being misled?" The master replied, "Drop also the dropping." Dogen then rested.

Master Dogen, who became a monk at a young age, studied many sutras, vinayas, and treatises. His conclusion was singular: "Originally, the nature of the Dharma, the inherent nature of the body." Since everything is inherently enlightened, why do we need to practice? This question troubled Dogen until he met Master Rujing in China, who resolved this doubt. One day, while Dogen was meditating, he heard his neighbor being scolded by Rujing for dozing off, which led to Dogen's sudden enlightenment. He then reported to Rujing, "I have dropped body and mind!" Recognizing that Dogen still harbored a subtle attachment to the concept of dropping body and mind, Rujing said, "What dropping of body and mind? The body and mind are originally dropped!" With this, Dogen let go of his final attachment to the Dharma. Rujing further clarified, "Even the dropping should be dropped." Dogen then rested. This is the essence of just sitting in meditation.

I'll continue with the translation of the following paragraphs in the next messages.




Continuing with the translation:

The original Chinese text of the sixth paragraph is:


那只是佛的方便,不要緊抓著不放,以為那個就是佛法。如果執著「只管打坐」 ,起了「不要」





And its English translation is:

Just sitting in meditation does not mean sitting there and thinking about using impurity contemplation, compassion contemplation, or dependent origination contemplation to counteract greed, anger, and ignorance, aspiring to become a Buddha. That is merely a skillful means of the Buddha, not something to be clung to as the essence of the Dharma. If one becomes attached to the idea of "just sitting" and develops thoughts of "not reciting the Buddha's name, not chanting scriptures, not observing fasts, not keeping precepts," one is already "managing" so much, is that truly "just sitting"? Thus, just sitting in meditation means: there is no 'just managing', and there is no 'just sitting'. Seeing is just seeing, hearing is just hearing, smelling is just smelling, tasting is just tasting, touching is just touching, knowing is just knowing. If the false illusion of self does not fall away, and one listens to this Dharma and acts according to one's desires, then wouldn't this Dharma become a poison?

I will continue with the translation of the subsequent paragraphs in the next messages.




Continuing with the translation:

The original Chinese text of the seventh paragraph is:







And its English translation is:

All Phenomena Demonstrate No-Self

Zen Master Dogen once said: Studying Buddhism is just studying oneself, and studying oneself is forgetting oneself. Studying oneself means not seeking externally; our own precious body and mind are the practice ground. In forgetting oneself, one must not use the 'self' to forget the self. So, how should one practice? Do not initiate thoughts to practice some special method or seek validation of all phenomena through the self. Seeing, hearing, smelling, tasting, touching, and knowing – these are all phenomena. Phenomena are constantly changing, leaving no trace, as if they are there yet not there, and the body and mind are not hindered in the slightest. Where is the need for an 'I' to direct and judge to see, hear, feel, and know? Using all phenomena to kill the 'I', to kill this 'thief', is indeed the great path of peace and happiness.

I will continue with the translation of the following paragraphs in the next messages.




Continuing with the translation:

The original Chinese text of the eighth paragraph is:


懷讓問法於慧能,慧能問他:「什麼處來?」懷讓回答: 「嵩山來。」慧能又問: 「是什麼

物,恁麼來?」懷讓回答不出來。經過了八年,懷讓證道了,才向慧能回答: 「說似一物即不









And its English translation is:

A Drop from Caoxi

Huairang asked Huineng about the Dharma. Huineng asked, "Where have you come from?" Huairang answered, "From Mount Song." Huineng then asked, "What is it that thus comes?" Huairang couldn't answer. After eight years, Huairang attained enlightenment and then replied to Huineng, "To speak of it as something is not to the point." Dogen mentioned this incident, saying:

The Buddha said: All beings are Buddha-nature. What is the essence of this teaching? It is the question, "What is it that thus comes?" This teaching, passed from Shakyamuni Buddha to Mahakasyapa, and then down to Huineng, Rujing, Dogen, and to Master Harada Sekkei of the Soto Zen school in Japan today, is about this. The only thing to be addressed is how to depart from human views. This most fundamental thought of 'I exist' is not easy to discern. Ordinary people live and practice according to this thought. Sentient beings are reluctant and afraid to let go of this delusional thought, fearing that without it, nothing remains. The Zen master said, "Last night the bright moon rose over the peak." Through the practice of 'just sitting,' letting the six senses be, entering the self-forgetful state of neither knowing nor being known, one day, when a certain condition arises, suddenly the old habits and delusions surface, and one sees! Ah! "It was just this thief."

I will continue with the translation of the subsequent paragraphs in the next messages.




Continuing with the translation:

The original Chinese text of the ninth paragraph is:






And its English translation is:

Dr. Hong Wenliang

Education: Graduated from the College of Medicine, National Taiwan University

Experience: Chief Surgeon at Kaohsiung City Datong Hospital

Forensic Doctor at the Kaohsiung District Prosecutors Office

Director of Kaohsiung Hong Surgical Hospital

This concludes the translation of the text you provided. If you have any more texts to translate or any other requests, feel free to ask!

0 Responses