Keeping in mind my translation suggestions above, pls do a translation for the following: [Chinese original text moved to bottom]
Here's the translation of the text you provided, incorporating your suggestions:
Shikantaza - A Talk by Teacher Hong Wenliang
(Reposted from Zhengfayan Zang Forum:
Teacher sitting down, a monk asked: "What are you contemplating so deeply?"
The teacher replied, "I'm contemplating that which is beyond contemplation."
The monk asked, "How can you contemplate the un-contemplatable?"
The teacher said, "It's non-thinking."
From the Record of the Five Lantern Meeting - Master Yao Shan Wei Yan
Someone asked Master Yao Shan Wei Yan how to practice zazen (just sitting).
Yao Shan said to contemplate the un-contemplatable.

Thinking about the unthinkable?! The questioner was baffled. How do you think about the unthinkable?
Once you think, you've already activated thought. Using thought to contemplate the unthinkable, how is that possible?

Master Yao Shan answered in three words: non-thinking.

Zazen is about being in this state of non-thinking. Achieving this is true zazen.

What then is the state of non-thinking?

non-thinking is a state of true and uncontrived reality, not a fabricated, imaginary, or conceptual state. It is the mind of no-thought, the state before the arising of discriminatory consciousness. What is the state before the arising of discriminatory consciousness? We have all forgotten it from our infancy, before thoughts began to differentiate; we do not know when this consciousness started to function, beginning to know this and that. We have forgotten all this. If we can return to this state, we can see our true face. Don’t think this state can be reached through inference; what is the state before thought stirs? Pursuing it with thought is a mistake again.

So, what to do? You can consult your ears and eyes, learn from them. I ask you all, when the ears hear a sound, do they discriminate whether it's good or bad before hearing? No! The eyes see whatever they encounter; do they choose what they like or dislike, what to see and what not to see? No! Therefore, the state before the six senses' discriminatory consciousness moves is the state of non-thinking. non-thinking doesn't mean nothingness. How do you know there’s nothingness? When you know there's nothing, isn't that your consciousness moving?

Buddha said in the Agama Sutras (Soh: Referring to Bahiya Sutta): "In the seen is just the seen, in the heard is just the heard." Our six senses are naturally free and unobstructed. So, in sitting meditation, just sit like that, letting the six senses function naturally and freely. Don't interfere with them, not even non-interfering interference. In essence, there isn’t an "I" watching or listening there. Thus, zazen is about allowing all phenomena to prove there's no you, not about you proving there's no you. The key is here; don't get it wrong. When you try to prove there's no you, an "I" is already there proving it. Is that forgetting the self? No!

So, how do all phenomena prove there's no you? What exactly are these phenomena?

The seen forms, heard sounds, smelled scents, tasted flavors, felt sensations of cold and heat, the arising and passing thoughts. All these phenomena are constantly telling you, there's no me! There's no me!
For example, your feet might go numb when sitting for a long time. Of course, they do, because you don't usually meditate, it's natural. If you think, 'I am practicing now, I must sit well, not let it numb, I must endure,' then you're already playing the game of "I." You don't usually practice zazen, so it's natural to feel numb when you sit; it's the law of dependent origination. Practice is about forgetting this 'self' – the false self. Don't indulge in this "I" in your practice.

I keep reiterating this key point, hoping you don't use me to forget me. Many think they must have no thoughts during zazen, so when many thoughts arise, they feel it's wrong and want to remove them. Is this correct? You think, 'I am diligent, why so many thoughts today, no! No!' If you sit and think like this, you are fooling around, showing off yourself. Reflect carefully: do you know when a thought will arise? When it leaves, does it ask your permission to go? Thoughts don't belong to you; they arise due to conditions. You don't know when a thought will come or go. When a thought arises, then you realize, "Ah, a thought," that's your discriminative consciousness knowing afterward. If you still think there's a 'you' knowing, that's your delusion. This is fundamental ignorance; practice aims to resolve this root issue.

When thoughts come and go during zazen, don't think there's an unchanging 'you' knowing their coming and going, thinking this is right. Thinking there's an unchanging 'you' against the changing thoughts, as if there are two separate thoughts, is incorrect. In fact, the arising thought itself is the function of your Dharma Body. Many don't understand this, mistakenly thinking there's an "I" knowing thoughts coming and going. If you know brightness, you know darkness; if the unchanging knows the changing, then it's real - No! That's wrong! That's an externalist view. You have an unchanging concept in your mind, treasuring it as the truth. Isn't that your imagination? If there's no you, what do you need the unchanging for?

Our six functions of eye, ear, nose, tongue, body, and mind operate freely and unobstructedly within the true and selfless reality. We misunderstand, taking the ability to discriminate and contemplate as 'me.' In fact, it's just the function of the Dharma Body. Discriminative thought is so sharp that when it operates, we automatically take the ability to discriminate as 'me.' Actually, the mind is like the eye or ear; whatever condition it encounters, it exists, all are true reality. When you encounter a stone, it's a stone; a bun, it's a bun. You don't name 'stone' or 'bun' before recognizing them. Language differentiation is the discriminative consciousness activity after the fact. Before that, the stone, the bun, the object exists, clearly distinguished before discriminative consciousness moves. Non-discriminative discrimination means this. If you don't add 'I,' our minds are inherently clear and distinct.

When our eyes encounter a form, the form and perception are one function. Similarly, the arising of a thought and the selfless knowing are one function. So, the coming thought is the function of your mind root, actually your true reality. It's good if practice can understand this. Understanding this, oh, you've progressed; during zazen, you won't fear thoughts coming and going because thoughts themselves are your true reality. Do you think there's another thought to let you know? Impossible! Because at every moment, ability and object, root and dust, mind and environment, thought and you, are inseparably one, always functioning, arising, and ceasing together, inherently one. We forcefully split one thing into two for explanation, which is after-the-fact cleverness, post-event consciousness differentiation.

Snap! (Sound of slapping the table). Delusion is due to it, thinking, "Ah, I heard him slap the table"; enlightenment is also due to this, "Oh, oh, oh, it's not you knocking there, and I'm listening here; sound and the ability to hear are one thing." Snap! (Sound of slapping). Enlightenment and delusion are the same. The same sound, one deluded, one enlightened. It's not that upon enlightenment, you hear the sound differently, or as some think, enlightenment means entering samadhi and hearing nothing; then you might as well be a stone. That's not enlightenment. It's not seeing a bun as a diamond, a thatched hut as a palace, a restroom as a restaurant. That's insanity!
Let me tell you, where's the delusion? If you take a relative form as truly existing there, and here, truly an 'I' seeing that form, that's delusion. Enlightenment is the absence of the false self's misrecognition. There isn't a truly existing relative form over there; it's formless, manifesting that way. Manifesting from nothingness to somethingness. And here, it's the existence born of conditions, not a true existence called 'me.' The ability to see and the seen form are both selfless, interacting in dependent origination and cessation. This is the so-called dependent origination, inherently selfless. Understand this, and seeing, hearing, all is the Dharma Body, encountering conditions it manifests, arising and ceasing, changing unobstructedly.
For those who haven't seen their nature, it's always 'I heard that sound'. I and the sound are separate, 'I' (root) and the outside existence (dust) are always relative and isolated. This way, you can never become a Buddha or a good student of the Buddha. If there's an 'I' seeking the Dharma, 'I' pray for blessings, 'I' want to become a Buddha, 'I' want enlightenment. Practicing this way, you're always cultivating the false self. The result will only increase and amplify your self-view, moving further away from the path.
The proper practice of zazen is so important, letting you discover your true self. How to discover? Not by 'I' knowing, discovering this is not me. If so,
you're using a false self to discover the true self.
What to do then? — Just let the six senses be, simply sitting.
The six senses are truly just present, operating naturally within the true and unobstructed reality. This is the so-called natural, unobstructed functioning of the six senses. It's so natural, a matter of course. Only in the genuine practice of zazen, at that very moment, do you realize our mind is incredibly vast, its applications infinite. The six senses function naturally: eyes seeing forms, ears hearing sounds, nose smelling scents, tongue tasting flavors, body feeling touches, mind perceiving phenomena. All actions and movements are the Dharma Body. The six senses are unimpeded, free from attachment or aversion, equally interacting with arising and ceasing conditions, naturally liberated.
Siddhartha Gautama Buddha himself said, if you can genuinely let all phenomena prove there's no you, sitting zazen honestly in this way, just the time it takes for an ant to crawl from your nose to your forehead is more beneficial than sitting for ten, a hundred years with an 'I'. If you seek the Dharma with yourself for a hundred billion years, it's impossible, forever impossible. Because there's an "I" wanting to become a Buddha!
"Shikantaza," this method, is the authentic practice of zazen. Sitting in that moment is performing the Buddha's dignified conduct, Buddha's actions. The moment without delusion is Buddha's dignified conduct, hence this is called the method of great ease.
Recorded at the Seven-Day Zen Festival at He Ming Temple, Kuala Lumpur, 1999
Lecture by Teacher Hong Wenliang
Arranged by Dr. Luo
That completes the translation of the text, incorporating your suggestions for a more nuanced understanding of terms and concepts. If you have any further texts for translation or other queries, feel free to ask!
只管打坐-洪文亮老师开示 (2009-11-09 10:11:33)
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