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ChatGPT (Paid/GPT4) translation of Zen Master Hong Wen Liang's teachings on anatta and total exertion.
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: [snipped] Please start by translating the first one or two paragraphs, and then continue with the rest in subsequent messages. Thank you!
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Sure, I'll start with the translation of the first paragraph:
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Original Text: 开佛知见
2005年5月马六甲禅修 洪文亮老师开示
石头希迁讲了一句话，很多人存疑，不同意。他说：“修行不论禅定，唯开佛知见”。精进禅定我不论。我不讲那些要禅定，要精进的，我不讲这些废话，只要开你佛的知见。
Translation: Unveiling the Buddha’s view/insight
In May 2005, during the Malacca Meditation Session, teacher Hong Wenliang gave a talk.
Shitou Xiqian said something that caused doubts and disagreement among many. He said: "In practice, it's not about meditation, but only about unveiling the Buddha’s view/insight." I do not discuss diligent meditation. I don't talk about the need for meditation or diligence; I don't waste words on these. It's all about unveiling your Buddha’s view/insight.
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Now, here's the translation for the second paragraph:
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Original Text: 佛知见是什么？我们时常看到的那个佛知见，佛的知见。知道的知，意见的见，佛的知见。他说要开佛的知见，其它那些打坐是怎么打的，怎么用功，怎么精进，我不讲这些，只看你有没有开了佛的知见。
Translation: What is the Buddha’s view/insight? We often talk about the Buddha’s view/insight, the knowledge and viewpoints of Buddha. The 'know' of knowledge, the 'view' of viewpoint, that's the Buddha’s view/insight. He talked about unveiling the Buddha’s view/insight. As for how to meditate, how to exert effort, how to be diligent, I don't discuss these; I only look at whether you have unveiled the Buddha’s view/insight.
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Let's move on to the next paragraphs.
Continuing with the translation for the next paragraph:
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Original Text: 那请问各位，你认为他指的佛知见是什么？如果你看到石头希迁这一句话，他说开佛的知见？你认为石头说的佛知见是指什么？佛的那种意见，佛的想法，或者是佛对这个宇宙生命的了解、正见？佛的那个正确的看法、意见，是不是这样？如果这样，那就变成佛也跟我们一样了！他对人生、生命的奥妙，宇宙的神秘，他也有看法，跟我们的看法一样，只不过是他高明，他是佛嘛！他还有知见吗？
Translation: Now, I ask you all, what do you think he means by the Buddha’s view/insight? When you see this phrase by Shitou Xiqian, saying to unveil the Buddha’s view/insight, what do you think he refers to? Does it mean the Buddha's opinions, his thoughts, or his understanding and right views of the universe and life? The Buddha's correct perspectives and opinions, is it so? If that's the case, then the Buddha becomes just like us! His views on the mysteries of life and the universe would be just like ours, albeit more enlightened because he is the Buddha! But does he still have insights?
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Here's the translation for the following paragraph:
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Original Text: 他讲开佛知见，并不是说你要跟佛一样，有正确的见解，不是的。现在我跟各位说明一下，佛知见是一个事实，不是佛有什么高明的见解，不是。他指佛的知见就是一个到处都可以看到的真实的事实。
Translation: When he speaks of unveiling the Buddha’s view/insight, it does not mean that you have to have the same correct understanding as the Buddha. Let me explain to you all, the Buddha’s view/insight is a fact, not some profound interpretation by the Buddha. It refers to a truth that can be seen everywhere.
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Continuing with the translation:
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Original Text: 什么样的事实？大家在底下听到我开口说话了吗？我说“阿弥陀佛”，你那里就“阿弥陀佛”这样动。我这里讲“阿”，你那里有没有“阿”？有啊！那么你听到的这个“阿”的声音。我请问你，你从哪里把这个声音制造出来的？有没有地方，有没有工厂？耳朵是工厂吗？那脑子就不要了？空气就不要了？那我的嘴皮不要了？到底工厂是哪个？我是问你听到的“阿”的声音。
Translation: What kind of fact? Have you all heard me speaking? When I say "Amitabha," you hear "Amitabha" on your end. When I say "Ah," do you hear "Ah" over there? Yes, you do! So, where did this "Ah" sound you heard come from? Is there a place, a factory for it? Is the ear the factory? What about the brain, is it not involved? Or the air? What about my lips? Which one is the factory? I am asking about the "Ah" sound you heard.
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Here's the translation for the next paragraph:
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Original Text: 这些事看起来好像很无聊，但是非常重要的就在这里。平常我们不把它当作问题，释迦牟尼佛是头一位把我们平常不当作问题的，他“哎？这是问题嘛！”我们平常生下来看、听、闻到味道、尝到这个咸的、辣的。或者身体接触，舒服的、痛的，我们就自以为这个是自然的。没有什么可以讨论的，是不是？这里哪有问题？我抬头看天上的星星，抬头看到了，看到了就看到了。风吹过来，感觉凉爽，就这样而已，从来没有人在这个问题上，这个上头，这个事实上去想很多。人们不把它当作问题，他是头一位把它当作问题。然后在这个上头用功，变成他的现成公案，时常注意这个。后来才发现，原来我们迷在什么地方，迷的根本原因在哪里。他是这样下手的。所以佛的知见就是什么？不是他有看法，他有见解，不是这样。
Translation: These matters may seem trivial, but their importance lies right here. Normally, we don't see them as issues, but Siddhartha Gautama (Buddha) was the first to view these common experiences as problems, pondering, "Hey? This is a problem! " From birth, we see, hear, smell scents, taste the salty and spicy, or feel physical touches, both pleasant and painful, and we take these as natural. Nothing to discuss, right? Where's the issue in that? I look up and see the stars, just see them. The wind blows, feels cool, and that's it. No one has thought much about this reality. People don't see it as a problem, but he was the first to do so. Then, he worked on this, making it his practical case study, always paying attention to it. Later, he discovered where we are truly lost, the fundamental reason for our delusion. This is how he started. So, what is the Buddha’s view/insight? It's not about having opinions or interpretations; it's not like that.
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Continuing with the translation:
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Original Text: 佛知见是说，我这里讲“阿”，每一位那边都有一个“阿”，那这个“阿”，找不到工厂。没有工厂有没有员工？有没有老板？有没有机器制造你的“阿”呢？你一定要制造“阿”出来你才听到“阿”嘛！难道这个“阿”是我们嘴唇制造的吗？那你把耳朵闭掉，听神经拿掉，还有“阿”吗？你的耳朵参与这个“阿”的制造，但不全都是它！对不对？从这里下手。工厂找不到，工厂没有的话，员工也没有，制造的机器也找不到，老板也不知道。资本呢？也没有，也不要资本。制造了“阿”过去了，这个东西要丢掉啊，你刚刚制造的这个声音，现在我讲过了，你又要再听别的，放在那里就重迭了！混了嘛！一下子就消失了，你丢到哪里去？制造源，工厂也找不到，资本，员工，技术，老板什么都找不到。那不用的时候，过去的时候，你也不要动它，它就清除掉了，没有了，你丢到哪里去？那个声音你丢到哪里去？你也不知道。消失在何方？不知道。把这个事实说成什么？我们一直以为你那边讲一个“阿”，“我”听到了！这个是自以为是的想法，跟事实不符合。他发现这个，这个不是事实。因为要是“我”听到的话，一定是“我”去制造这个声音，我才听到啊！光凭你的嘴唇这样动一下，两片嘴皮动一下，不一定有声音在我这里响。所以这个问题是谁制造了这个声音？找不到。也不是我制造，也不是你制造，也不是虚空制造，也不是神制造，也不是佛制造，但是就有。这个叫做找不到工厂，找不到资本，找不到工程师，找不到员工，无中“砰”生有。缘有了就有，来源不知道，这个叫做无所从来，佛经里讲的无所从来。没有了，消失了，你不用去找那个垃圾场，它自己清除掉了，亦无所去，亦无所至。来无所从来，去亦无所至。到哪里丢掉了？垃圾场在哪里？怎么把它火化了呢？用什么药把它除掉了呢？都不用，就没有了。这个是声音。
Translation: The Buddha’s view/insight means this: when I say "Ah," everyone there hears an "Ah," but this "Ah" doesn't have a factory. If there's no factory, are there workers? A boss? Machines to produce your "Ah"? You must manufacture an "Ah" to hear an "Ah," right? Is this "Ah" created by our lips? If you close your ears, remove the auditory nerves, is there still an "Ah"? Your ears participate in the making of this "Ah," but not solely. Right? Let's start there. No factory can be found, so no workers, no machines, no bosses, no capital. After the "Ah" is made and passed, it needs to be discarded; the sound you just created, now that I've spoken, you listen to something
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else, and it's gone, cluttered and mixed! It disappears instantly; where do you discard it? No source or factory to be found, no capital, workers, technology, bosses - nothing. When it's not used, when it's past, you don't have to do anything, it just clears away, gone. Where do you discard that sound? You don't know. Where does it disappear? Unknown. How to articulate this fact? We always think, "You say 'Ah,' and I hear it!" This is a self-righteous thought, not matching reality. He discovered this; it's not the truth. Because if it's "I" who hears, it must be "I" who creates the sound to hear it! Merely your lips moving doesn't guarantee I hear the sound. So, who creates this sound? It's untraceable. Not me, not you, not the void, not a deity, not the Buddha, but still, it exists. This is what's known as not finding the factory, capital, engineers, or workers, something from nothing. Existence arises from conditions, origins unknown, what the Buddhist scriptures call "coming from nowhere." It disappears; you don't have to find a dump; it clears itself, also going nowhere, arriving nowhere. Where is it discarded? Where's the dump? How is it incinerated? What chemical dissolves it? None needed; it's just gone. This is about sound.
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Here's the translation for the next paragraph:
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Original Text: 你抓抓你的手，你碰碰你的手背，这个触感，碰的时候有，这个触感哪里制造的？皮肤制造的吗？皮肤不能制造啊，皮肤能制造的话，我就不用去碰它了，它也可以“哎，你造出来”，它就可以造了。那我的右手制造的话，我就不必用左手背让我摸到触到，右手去制造就行了。这等于讲来讲去，色声香味触法，通通是无所从来，找不到生处；去也找不到它跑到哪里去。这是一个事实嘛！这个，先知道这个事。
Translation: Grab your hand, touch the back of your hand, this tactile sensation that exists upon touching, where is it manufactured? Is it made by the skin? The skin cannot create it; if it could, I wouldn't need to touch it, it could just "hey, make it," and it would be made. If my right hand could create it, I wouldn't need my left hand's back to feel it; the right hand alone would suffice. This means, all things - form, sound, scent, taste, touch, and thought - are from nowhere, their origin is unfindable; their disappearance, too, cannot be traced. This is a fact! First, understand this.
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Continuing with the translation in the next message.
Continuing with the translation:
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Original Text: 所以说，当我讲“阿”的时候，各位那边有“阿”出现，对不对？这个时候真正实在的样子，并不是各位有一个“你”，在那里听到我这里发了声音，每一位在你那个地方听到这个声音。不是这样！那是怎么样？既然这个声音找不到哪里制造出来的。其实是自己给自己骗掉了。为什么给自己骗了？我们一直以为听、看、想、感觉都是有“我”，有一个“我”去听到，有一个“我”看到，有一个“我”感觉到，有一个“我”在这样想，有一个“我”下决定了，都有那个“我”，无始以来这种妄想。
Translation: So, when I say "Ah," an "Ah" appears on your end, right? At this moment, the real situation is not that each of you has a "you" there hearing the sound I make; each person at your location hears this sound. But it's not like that! How is it then? Since this sound's origin cannot be traced, in reality, we deceive ourselves. Why are we deceived? We have always thought that listening, seeing, thinking, and feeling involve an "I" - an "I" that hears, an "I" that sees, an "I" that feels, an "I" that thinks, an "I" that makes decisions, all these involve that "I", a delusion from time immemorial.
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Here's the translation for the following paragraph:
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Original Text: 他们举了个例子，在油锅里头下面条，捞起来那个面条，那个油都浸到那个面条里头去了，你怎么拿掉？拿不掉吧。很不容易把面条里头的油拿掉。我们有“我”的那个念头，那个妄想，那个错误的想法，跟这个一样，非常难除。除了释迦牟尼佛教我们的这个只管打坐的方法以外，几乎没有办法拿掉。看起来那么简单的一件事，就把那个油面里的油拿掉，不容易拿。因为有我的妄想，以为有一个“我”在听，有一个“我”在看，有一个“我”在感觉，有一个“我”在想，更要命的是，有一个“我”在决定。我要不要来这里参加禅修？要，所以来了。学得很好的人都以为是“我”决定的。如果无我的话，那决定还是有你决定的话，这个佛法就不用谈了。不是你决定的啊！但是不是我决定，也不是你决定，也不是我妈妈决定，也不是我孩子决定的，明明是我决定啊？就是这个样子，很不容易把这个妄想除掉。
Translation: They give an example: when noodles are cooked in oil, the oil permeates the noodles. How do you remove it? It's difficult to remove the oil from the noodles. Our notion of "I," this delusion, this erroneous thought, is just like this, extremely hard to eliminate. Apart from the Just Sitting (Shikantaza) taught by Siddhartha Gautama (Buddha), there's hardly any way to remove it. It seems simple, but removing the oil from the noodles is not easy. Because of our delusion of an "I" that hears, sees, feels, thinks, and more fatally, an "I" that decides. Do I come here to participate in meditation? Yes, so I came. Those who have learned well think it was "I" who decided. If there is no "I", then if the decision still exists, there's no need to talk about Buddha's teachings. It's not you who decides! But it's not me who decides, nor you, nor my mother, nor my child, but clearly, I decided? It's exactly like this, very hard to rid ourselves of this delusion.
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Continuing with the translation:
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Original Text: 所以回到刚刚讲的那个声音。我这里讲“阿”你那里有“阿”，不是你听，不是你的耳朵听到，也不是你的脑子听到，因为这个声音的生出的地方，工厂，找不到。那么你怎么听到？问题来了，那你怎么听到？声音的来源不知道，也没有人动它，但是有啊！明明有声音“阿”，有啊！有的时候，禅宗祖师就简单地说“无而有”，那么简单地讲。有呢？从哪里来？谁制造？没有，找不到，“有而无”。一切都是这个样子。把这个东西讲得更好的是怎么讲的？“有而无，无而有”也就是，当你听到的时候，他们用这种话，很好，“举身听”，看到的时候，“举身看”。举的意思是什么？全身、全心、全身心，整个。不仅仅是你的耳朵，你的头发，你的皮肤，你的毛孔，你的脚指甲，你肚子里头的肠、胃、肺、心脏，通通都是，举身听，都是听本身！不是你的皮肤，你的牙齿，你的眼睛，你的耳朵，你的毛发，你的毛孔它们通通一起听这个“阿”，不是这样！整个都变成了“阿”，这叫做举身听，是我们不知道。
Translation: So, returning to the sound mentioned earlier. When I say "Ah," and there's an "Ah" at your end, it's not you listening, not your ears hearing, nor your brain hearing, because the origin of this sound, the factory, cannot be found. So, how do you hear it? Here's the question: how do you hear it? The source of the sound is unknown, and no one has touched it, but it exists! There clearly is the sound "Ah"! Sometimes, Zen masters simply say "from nothing comes something," just like that. Existence? Where does it come from? Who creates it? None, unfindable, "something from nothing." Everything is like this. How to better explain this? "Something from nothing, nothing from something," which means, when you hear, they use this phrase, very good, "listen with the whole body," and when seeing, "see with the whole body." What does 'whole' mean? The entire body, heart, and mind, everything. Not just your ears, hair, skin, pores, toenails, the intestines, stomach, lungs, heart inside your belly, all of it, listening with the whole body, being listening itself! Not that your skin, teeth, eyes, ears, hair, pores, all together hear this "Ah." No! Everything becomes "Ah," this is called listening with the whole body, which we do not know.
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Continuing with the translation:
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Original Text: 所以怎么听的？我们叫做暗暗的。真的怎么听到，真的为什么有这个声音，佛都不知道，佛也不知道。但是当我讲“阿”的时候，那边马上有“阿”，所以这个叫做举身听。你抬头看这一朵花，看到那个时候，举身看。不是眼睛看，或者头脑看，都不是，不是视神经看，都不是。你整个全身心，四大五蕴，通通变成这个花！你说奇怪了，四大五蕴在这里，我这里不是花嘛！我皮肤，我头发，我心脏，那么这个哪里变花呢？花在那里，我没有变花啊。这个就是你把四大五蕴的，这个身心固定了，以为这样一个固定的有自性的东西，一直这个东西放不掉。四大五蕴如云、如幻，它当下就是变成整个就是花。你把花跟四大五蕴隔开来，所以说我这个没有变成花。这是你给色碍骗去了，知道吗？色碍，有滞碍，认为这个东西还是我的手，怎么变成花呢？不要乱讲！我跟你讲，肉体的这个存在，你碰起来有这个滞碍，这个东西是妄想的境界。真正的你是法身！真正的你是一个法身法性的那个东西在动，所以那个东西跟前面的花，或者是前面有一个“阿”的声音，“阿”的声音跟一朵花的那个相，色相，相融的呀！跟水倒进水一样。你的法身法性跟外面的色声香味触法，外面的色声香味触法也是法性，也是法身，水，你这里的四大五蕴也是，它真正的那个本来的面目是法身法性，两个都是法身。所以水跟水很容易沟通！不是沟通了，本来就是一个东西！所以一看到就有相。因为你的四大五蕴，四大，地水火风，跟我的四大，地水火风一样！它的自性都是空性，一样都是法性，所以一对到，就水倒进那桶水一样，马上有相出现。你还要说哪里制造啊？如果说你这个身体是这个身体，对面的声音，那边来的声音是“阿”，“阿”是“阿”，我这个身体没有变成“阿”，那你就把这个滞碍的东西，当做自己的妄想还那么坚固，把这个死抱着这个身心，这个我自己感觉到的这个色碍的东西，当做自己的关系，“我没有变啊，我哪里是举身听啊？声音是声音，我是我。”你掉在那里，你不懂得你真正的法性身。这个弄清楚吗？
Translation: So, how do we listen? We call it 'subtly'. How we truly hear, why there is this sound, even the Buddha does not know, Buddha is also unaware. But when I say "Ah," there's an "Ah
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immediately on your side, and so this is called 'listening with the whole body'. When you look up at a flower, at that moment, you are 'seeing with the whole body'. It’s not the eyes or the brain doing the seeing, not even the optic nerve. Your entire body and mind, the 'four great elements' and 'five aggregates', all transform into that flower. It might seem odd: here are the four elements and five aggregates, and I am not a flower! My skin, my hair, my heart - how do they become a flower? The flower is over there; I haven’t transformed into a flower. This is because you’ve fixated the four elements and five aggregates as something static and self-existing, unable to let go of this fixed state. The four elements and five aggregates are like clouds, like illusions; they instantly become entirely the flower. You separate the flower from the four elements and five aggregates, hence you think you haven’t transformed into a flower. This is a deception by physicality, you know? Physical obstructions, believing these are still 'my hands', how can they become a flower? Don’t be absurd! Let me tell you, this physical existence, this hindrance you feel, is a delusional state. The real you is the 'Dharma Body'! The real you is the Dharma Body in motion, and thus it merges with the flower before you, or the sound "Ah". The sound "Ah" and the appearance of a flower merge, just like water pouring into water. Your Dharma Body and the external elements of form, sound, scent, taste, and touch, these external elements are also of the Dharma nature, the Dharma Body, like water. Your four elements and five aggregates are also this; their true nature is the Dharma Body. So, water communicates easily with water! It’s not about communication; they are originally one and the same! So, upon encountering, a form appears instantly. Because your four elements and five aggregates, earth, water, fire, and air, are the same as mine! Their essence is emptiness, all of the Dharma nature, so upon encountering, like water pouring into water, a form immediately appears. Why talk about where it's produced? If you say your body is this body, and the sound coming from there is "Ah," "Ah" is "Ah," and my body has not become "Ah," then you are solidifying this hindrance as your own delusion, clinging to this physicality and sense of self, treating this physical obstruction as your own, thinking, "I haven’t changed, how am I listening with my whole body? Sound is sound, I am me." You're caught there, not understanding your true Dharma Body. Is this clear?
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Original Text: 这个弄清楚了之后你就晓得，石头希迁讲的开佛知见。佛知见就是，对到什么那你就变成对到的那个东西！对到一朵红花，你的法性，真实的你，整个是花。听到“阿”，你的整个法身，真实的你的存在，法身，跟那个“阿”是一样东西！“阿”声音的法性身，跟我这边能听的法性身都是一样东西，所以就马上有“阿”出现了。不要找制造工厂，不要去探讨谁制造了。这么简单的，这么直截了当的这个事实，没有人把它当作问题。因为我们生下来，能听能看，好像很自然，必然的。这个“必然”害了我们。因为我们本来就有一个妄想，一辈子一辈子投胎，一辈子一辈子都有一个“我”，“我”在轮回，那个“我”，都一直没有放掉。所以在轮回里头滚，把墙壁围起来在里头跑，所以，总不能把这个色身滞碍的这个身心，他的真正
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的法性，真正的法身的存在忘掉了。法身法性的存在是遍满宇宙的！无处不到，解脱自在，非常自由自在的一个作用。他的作用的关系，我对到你，马上就有你的相出现。你对到我，马上有我的相出现，你的法性身跟我的法性身是一个东西。所以根本不必制造。不是“你”去看到，不是“你”去听到我的声音，这弄懂了吗？这个叫做本来的事实，对到什么，你就变成那个。对象是大的，马上有大，马上出现。你变大的，不是你看到大的，是你变大。那个“你”是法性的你，不是色碍的你。听得懂吗？是法性的你，所以对到小的东西，哎，很小，你变成小。听到大声音，你变成大声音那个。听到小声音，你变成小声音，法性的你变成那个，不是你这个滞碍的东西变的，OK？所以，是必然的。我们跟境界之间的互动，互相的作用，交互的作用，谁也不能逃开。不是佛给你这样的。我们把互相的这个作用，叫做必然的，没有一个人可以逃开的。对到墙壁是墙壁，闻到那个香味，你不想闻都有那个香味。为什么？你的法性身，那个香味就是你的法性身变成那个香味！不是鼻子闻到香味，我们错在这里！OK？听懂吗？这个非常非常非常重要。
Translation: Once you understand this, you will grasp what Shitou Xiqian meant by unveiling the Buddha’s view/insight. Buddha’s view/insight is this: you become whatever you encounter! If you face a red flower, your Dharma nature, the real you, is entirely the flower. When you hear "Ah," your entire Dharma Body, your true existence, is the same as that "Ah"! The Dharma nature of the sound "Ah," and my Dharma nature capable of hearing, are the same, hence the "Ah" appears instantly. There's no need to look for a manufacturing factory or to explore who created it. Such a simple, straightforward fact, yet no one perceives it as a problem. We are born with the ability to hear and see, taking it as natural and inevitable. This inevitability harms us. Because we inherently harbor a delusion, lifetime after lifetime of reincarnation, always having an "I" in the cycle of rebirth, never letting go of this "I". Thus, we keep rolling in the cycle of rebirth, running within walls we've built around ourselves, failing to remember the true Dharma nature, the real existence of the Dharma Body. The existence of the Dharma Body pervades the universe! It reaches everywhere, liberating and freely functioning. In its function, when I encounter you, your form appears immediately. When you encounter me, my form appears, your Dharma Body and my Dharma Body are the same. Thus, there's no need to create anything. It's not "you" seeing, not "you" hearing my voice, do you understand? This is called the original fact; whatever you encounter, you become that. If the object is large, it immediately appears large. You become large, not that you see something large, but you become large. This "you" is your Dharma nature, not the physical hindrance. Do you understand? It's your Dharma nature, so when encountering something small, oh, it's small, you become small. Hearing a loud sound, you become that loud sound. Hearing a soft sound, you become the soft sound, your Dharma nature becomes that, not your physical hindrance, okay? Therefore, it's inevitable. Our interaction with the environment, the mutual action, the reciprocal effect, no one can escape it. It's not the Buddha who does this to you. We call this mutual effect inevitable, unavoidable by anyone. Facing a wall is facing a wall, smelling a scent, even if you don't wish to smell, that scent is there. Why? Your Dharma Body becomes that scent! It's not the nose smelling the scent, we err here! Okay? Do you understand? This is extremely, extremely important.
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Continuing with the translation:
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Original Text: 参同契石头希迁只是要我们开佛知见。佛知见是我们的事实，跟境界互相作用，互相动作。互动的时候，必然的，没有一个人可以免得了。因为大家都是法性法身的存在。真正的存在是法性身，法身佛。我们的存在是那么伟大殊胜。你把这个骨头、皮肤这些东西当作我，你是小看了你自己了。本来是大存在，法性的存在，那么无边无量无限碍的存在，你把他缩成只有这个，身心这个具体的滞碍的一个小小的一块东西上，你把自己贬得那么小，好可怜！喝醉酒了，忘了自己。
Translation: In "Cantong Qi," Shitou Xiqian simply wanted us to unveil the Buddha’s view/insight. The Buddha’s view/insight is our reality, interacting with the environment, mutually acting. This interaction is inevitable, and no one can escape it. Because we all exist as the Dharma nature, the Dharma Body. Our true existence is the Dharma Body, the Buddha. Our existence is so magnificent and extraordinary. By considering these bones and skin as "me," you belittle yourself. You are originally a vast existence, an existence of Dharma nature, boundless and unobstructed. You've diminished it to just this physical and concrete hindrance, this tiny part of yourself, degrading yourself so small, how pitiful! Like being drunk and forgetting oneself.
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Here's the final part of the translation:
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Original Text: 这个弄清楚了就知道佛知见是讲这个事实。这个事实叫做佛知见。所以石头希迁是“哎呀，只要开，开就是了”，你本来就是这个事实，你真的是这个样子，是法性身在动，是法身佛在动。每一位都是法身佛的样子在动，跟境界一起互动。境界也是法身佛！所以当我成道的时候，我与大地有情同时成道，是这个意思。你把他隔开来的话，当然树是树，狗是狗，那个时候在的人是那个时候的人在，那么为什么2500多年前释迦牟尼佛成佛的时候，会跟他们一起通通成佛了，现在我们应该也是成佛的后代了，那就讲不通了！所以有一些和尚在网络上就说，这个可能是人家记错了，或者是人家以为是，佛多伟大，多加一笔，捧句捧错了。那其实是他不懂，他不懂刚刚讲的佛知见这个事。佛知见弄错了，你怎么学都搞不通佛法。都是以我这个样子，我看，我想，你道理对不对呀。你看，这个叫做我们在思想的窠臼里头，那个窠臼里头找佛法，想佛法，解决佛法。佛知见没有开，就不同了，你怎么想，怎么看都不是佛讲的。
这头一段是他在讲这个。因为我谈到石头希迁，他讲的不论禅定，打坐禅定很要紧，对不对？要静下来，开佛的智慧怎么样。他说不论，我不太注重这个。但是我要每一位，因为跟我学了，看我的留下来的这个经典，尤其是《参同契》，你要懂得我的真意在哪里，言外意思在哪里。我是要各位开你的佛的知见。佛的知见是你的事实，你的真事实。不是你去动头脑，说我的意见现在跟佛的意见一样了，“我开了佛的知见”。不是这个意思。你晓得你跟境界互动的时候，因为你的真正的存在是法性，法身佛，是你真正的、真实的你的真实人体。所以，一对到相就有相，对到声音，声音就是你，对到相，相就是你。如果说你是你，我还是我，难道我对到你，你就变成我了？你这是给这个滞碍骗去了。你死死抱着这个东西是“我”，所以我相没有除掉是听不懂佛法的。那么但是有时候有人会说“我没有我相了”，“我”没有“我相”了，什么意思？我听不懂！“我没有我相了，现在我修到没有我相了……”谁没有我相？因为他没有开佛的知见，所以还在那里糊里胡涂。“我修得很好，奇怪，还有这个问题”，“哼，你还有这个问题呀？”“是啊！”那我就没有办法。
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一点头，“好，算了算了，你的石头路滑，听不懂这个”。大家弄清楚这一点吗？那么这个《参同契》可以不讲了。
Translation: Once this is clear, you'll understand what Buddha’s view/insight, as discussed by Shitou Xiqian, is about. This fact is called Buddha’s view/insight. Therefore, Shitou Xiqian's exclamation, "Ah, just unveil it, and that's it," means you inherently are this fact, truly so. It's the Dharma Body in action, the Buddha in motion. Each one of us is the Dharma Body of the Buddha in motion, interacting with the environment. The environment too is the Dharma Body of Buddha! So when I attained enlightenment, I and all sentient beings of the earth attained it simultaneously, that's what it means. If you separate it, sure, a tree is a tree, a dog is a dog, and the people there were people of that time. So why, over 2500 years ago when Siddhartha Gautama became the Buddha, did he and everyone else become Buddha together? Now, we should be descendants of those Buddhas, which would not make sense! Therefore, some monks online say this might be a mistake in recollection, or an embellishment thinking how great the Buddha was, adding a false accolade. But actually, they don't understand what Buddha’s view/insight, as just discussed, is. If you get Buddha’s view/insight wrong, no matter how you study, you won't grasp Buddhism. It's all about 'me' this way, I see, I think, am I right? You see, this is us, stuck in the rut of thought, searching for, contemplating, and solving Buddhism within that rut. Without unveiling Buddha’s view/insight, it's different; however you think or see, it's not what the Buddha taught.
This is what he was talking about. Because I mentioned Shitou Xiqian, he spoke of meditation, the importance of sitting meditation, right? To calm down, how about opening Buddha's wisdom? He said it's not about that, I don't emphasize this. But I want each one of you, because you've learned from me, to understand my true intention in these teachings, especially in "Cantong Qi." I want you to unveil your Buddha’s view/insight. The Buddha’s view/insight is your fact, your true fact. It's not about moving your brain, saying, "My opinion is now like the Buddha's," "I've unveiled Buddha’s view/insight." That's not the point. You know when you interact with the environment, because your true existence is the Dharma nature, the Dharma Body of Buddha, your real and true human body. So, upon encountering a form, the form exists; upon hearing a sound, the sound is you; upon seeing a form, the form is you. If you say you are you, I am still me, then if I encounter you, do you become me? You're deceived by this hindrance. Clinging to this 'me', so without removing this self-attachment, you can't understand Buddhism. But sometimes people say, "I no longer have self-attachment," "I" have lost my self-attachment, what does that mean? I don't understand! "I have no self-attachment now, I've cultivated to a point of no self-attachment..." Who has no self-attachment? Because they haven't unveiled Buddha’s view/insight, they are still confused. "I've practiced well, strange, I still have this problem," "Hmm, you still have this problem?" "Yes!" Then I can't do anything. Just nodding, "Okay, okay, your path is slippery, you don't understand this." Everyone got this point? So, there's no need to talk about "Cantong Qi" anymore.
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That completes the translation of the text you provided. If you have any more texts or need further assistance, feel free to ask!
thank you. i think its a good translation but i havent gone through in details but found found two issues: 只管打坐 shouldnt be translated as meditation, it is a more specific form of meditation of 'just sitting', which is not focused on particular object of meditation but the sitting itself actualizes one's buddha nature boundlessly like the whole universe is sitting. so it should be translated as "Just Sitting", or "Shikantaza" or something similar. another issue is, you translated "这些事看起来好像很无聊，但是非常重要的就在这里。平常我们不把它当作问题，释迦牟尼佛是头一位把我们平常不当作问题的，他“哎？这是问题嘛！”" as "These matters may seem trivial, but their importance lies right here. Normally, we don't see them as issues, but Siddhartha Gautama (Buddha) was the first to view these common experiences as problems, pondering, "Ah, is this a problem?"" This is wrong, it should be "These matters may seem trivial, but their importance lies right here. Normally, we don't see them as issues, but Siddhartha Gautama (Buddha) was the first to view these common experiences as problems, remarking “Hey? This is a problem!" you dont need to edit the translation above for now, just to let you know for you to improve future translations. thanks again
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Thank you for your feedback and for pointing out those specific details. Your insights regarding the specific form of meditation "只管打坐" as "Just Sitting" or "Shikantaza" are particularly valuable, highlighting the importance of understanding the nuances in Buddhist practices and terminology. Additionally, your correction regarding the translation of "释迦牟尼佛是头一位把我们平常不当作问题的，他“哎？这是问题嘛！”" to a more accurate "remarked 'Hey? This is a problem!'" instead of "pondering 'Ah, is this a problem?'" is well-noted.
I appreciate your attention to detail and the effort to improve the accuracy of the translation. It's crucial to capture the essence and subtleties of the original text, especially in contexts rich with philosophical and cultural significance.
If you have any more texts for translation or any other inquiries, please feel free to ask. Your input helps in providing better and more nuanced responses in the future.
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Sure, I'll start with the translation of the first paragraph:
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Original Text: 开佛知见
2005年5月马六甲禅修 洪文亮老师开示
石头希迁讲了一句话，很多人存疑，不同意。他说：“修行不论禅定，唯开佛知见”。精进禅定我不论。我不讲那些要禅定，要精进的，我不讲这些废话，只要开你佛的知见。
Translation: Unveiling the Buddha’s view/insight
In May 2005, during the Malacca Meditation Session, teacher Hong Wenliang gave a talk.
Shitou Xiqian said something that caused doubts and disagreement among many. He said: "In practice, it's not about meditation, but only about unveiling the Buddha’s view/insight." I do not discuss diligent meditation. I don't talk about the need for meditation or diligence; I don't waste words on these. It's all about unveiling your Buddha’s view/insight.
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Now, here's the translation for the second paragraph:
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Original Text: 佛知见是什么？我们时常看到的那个佛知见，佛的知见。知道的知，意见的见，佛的知见。他说要开佛的知见，其它那些打坐是怎么打的，怎么用功，怎么精进，我不讲这些，只看你有没有开了佛的知见。
Translation: What is the Buddha’s view/insight? We often talk about the Buddha’s view/insight, the knowledge and viewpoints of Buddha. The 'know' of knowledge, the 'view' of viewpoint, that's the Buddha’s view/insight. He talked about unveiling the Buddha’s view/insight. As for how to meditate, how to exert effort, how to be diligent, I don't discuss these; I only look at whether you have unveiled the Buddha’s view/insight.
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Let's move on to the next paragraphs.
Continuing with the translation for the next paragraph:
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Original Text: 那请问各位，你认为他指的佛知见是什么？如果你看到石头希迁这一句话，他说开佛的知见？你认为石头说的佛知见是指什么？佛的那种意见，佛的想法，或者是佛对这个宇宙生命的了解、正见？佛的那个正确的看法、意见，是不是这样？如果这样，那就变成佛也跟我们一样了！他对人生、生命的奥妙，宇宙的神秘，他也有看法，跟我们的看法一样，只不过是他高明，他是佛嘛！他还有知见吗？
Translation: Now, I ask you all, what do you think he means by the Buddha’s view/insight? When you see this phrase by Shitou Xiqian, saying to unveil the Buddha’s view/insight, what do you think he refers to? Does it mean the Buddha's opinions, his thoughts, or his understanding and right views of the universe and life? The Buddha's correct perspectives and opinions, is it so? If that's the case, then the Buddha becomes just like us! His views on the mysteries of life and the universe would be just like ours, albeit more enlightened because he is the Buddha! But does he still have insights?
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Here's the translation for the following paragraph:
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Original Text: 他讲开佛知见，并不是说你要跟佛一样，有正确的见解，不是的。现在我跟各位说明一下，佛知见是一个事实，不是佛有什么高明的见解，不是。他指佛的知见就是一个到处都可以看到的真实的事实。
Translation: When he speaks of unveiling the Buddha’s view/insight, it does not mean that you have to have the same correct understanding as the Buddha. Let me explain to you all, the Buddha’s view/insight is a fact, not some profound interpretation by the Buddha. It refers to a truth that can be seen everywhere.
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Continuing with the translation:
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Original Text: 什么样的事实？大家在底下听到我开口说话了吗？我说“阿弥陀佛”，你那里就“阿弥陀佛”这样动。我这里讲“阿”，你那里有没有“阿”？有啊！那么你听到的这个“阿”的声音。我请问你，你从哪里把这个声音制造出来的？有没有地方，有没有工厂？耳朵是工厂吗？那脑子就不要了？空气就不要了？那我的嘴皮不要了？到底工厂是哪个？我是问你听到的“阿”的声音。
Translation: What kind of fact? Have you all heard me speaking? When I say "Amitabha," you hear "Amitabha" on your end. When I say "Ah," do you hear "Ah" over there? Yes, you do! So, where did this "Ah" sound you heard come from? Is there a place, a factory for it? Is the ear the factory? What about the brain, is it not involved? Or the air? What about my lips? Which one is the factory? I am asking about the "Ah" sound you heard.
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Here's the translation for the next paragraph:
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Original Text: 这些事看起来好像很无聊，但是非常重要的就在这里。平常我们不把它当作问题，释迦牟尼佛是头一位把我们平常不当作问题的，他“哎？这是问题嘛！”我们平常生下来看、听、闻到味道、尝到这个咸的、辣的。或者身体接触，舒服的、痛的，我们就自以为这个是自然的。没有什么可以讨论的，是不是？这里哪有问题？我抬头看天上的星星，抬头看到了，看到了就看到了。风吹过来，感觉凉爽，就这样而已，从来没有人在这个问题上，这个上头，这个事实上去想很多。人们不把它当作问题，他是头一位把它当作问题。然后在这个上头用功，变成他的现成公案，时常注意这个。后来才发现，原来我们迷在什么地方，迷的根本原因在哪里。他是这样下手的。所以佛的知见就是什么？不是他有看法，他有见解，不是这样。
Translation: These matters may seem trivial, but their importance lies right here. Normally, we don't see them as issues, but Siddhartha Gautama (Buddha) was the first to view these common experiences as problems, pondering, "Hey? This is a problem! " From birth, we see, hear, smell scents, taste the salty and spicy, or feel physical touches, both pleasant and painful, and we take these as natural. Nothing to discuss, right? Where's the issue in that? I look up and see the stars, just see them. The wind blows, feels cool, and that's it. No one has thought much about this reality. People don't see it as a problem, but he was the first to do so. Then, he worked on this, making it his practical case study, always paying attention to it. Later, he discovered where we are truly lost, the fundamental reason for our delusion. This is how he started. So, what is the Buddha’s view/insight? It's not about having opinions or interpretations; it's not like that.
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Continuing with the translation:
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Original Text: 佛知见是说，我这里讲“阿”，每一位那边都有一个“阿”，那这个“阿”，找不到工厂。没有工厂有没有员工？有没有老板？有没有机器制造你的“阿”呢？你一定要制造“阿”出来你才听到“阿”嘛！难道这个“阿”是我们嘴唇制造的吗？那你把耳朵闭掉，听神经拿掉，还有“阿”吗？你的耳朵参与这个“阿”的制造，但不全都是它！对不对？从这里下手。工厂找不到，工厂没有的话，员工也没有，制造的机器也找不到，老板也不知道。资本呢？也没有，也不要资本。制造了“阿”过去了，这个东西要丢掉啊，你刚刚制造的这个声音，现在我讲过了，你又要再听别的，放在那里就重迭了！混了嘛！一下子就消失了，你丢到哪里去？制造源，工厂也找不到，资本，员工，技术，老板什么都找不到。那不用的时候，过去的时候，你也不要动它，它就清除掉了，没有了，你丢到哪里去？那个声音你丢到哪里去？你也不知道。消失在何方？不知道。把这个事实说成什么？我们一直以为你那边讲一个“阿”，“我”听到了！这个是自以为是的想法，跟事实不符合。他发现这个，这个不是事实。因为要是“我”听到的话，一定是“我”去制造这个声音，我才听到啊！光凭你的嘴唇这样动一下，两片嘴皮动一下，不一定有声音在我这里响。所以这个问题是谁制造了这个声音？找不到。也不是我制造，也不是你制造，也不是虚空制造，也不是神制造，也不是佛制造，但是就有。这个叫做找不到工厂，找不到资本，找不到工程师，找不到员工，无中“砰”生有。缘有了就有，来源不知道，这个叫做无所从来，佛经里讲的无所从来。没有了，消失了，你不用去找那个垃圾场，它自己清除掉了，亦无所去，亦无所至。来无所从来，去亦无所至。到哪里丢掉了？垃圾场在哪里？怎么把它火化了呢？用什么药把它除掉了呢？都不用，就没有了。这个是声音。
Translation: The Buddha’s view/insight means this: when I say "Ah," everyone there hears an "Ah," but this "Ah" doesn't have a factory. If there's no factory, are there workers? A boss? Machines to produce your "Ah"? You must manufacture an "Ah" to hear an "Ah," right? Is this "Ah" created by our lips? If you close your ears, remove the auditory nerves, is there still an "Ah"? Your ears participate in the making of this "Ah," but not solely. Right? Let's start there. No factory can be found, so no workers, no machines, no bosses, no capital. After the "Ah" is made and passed, it needs to be discarded; the sound you just created, now that I've spoken, you listen to something
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else, and it's gone, cluttered and mixed! It disappears instantly; where do you discard it? No source or factory to be found, no capital, workers, technology, bosses - nothing. When it's not used, when it's past, you don't have to do anything, it just clears away, gone. Where do you discard that sound? You don't know. Where does it disappear? Unknown. How to articulate this fact? We always think, "You say 'Ah,' and I hear it!" This is a self-righteous thought, not matching reality. He discovered this; it's not the truth. Because if it's "I" who hears, it must be "I" who creates the sound to hear it! Merely your lips moving doesn't guarantee I hear the sound. So, who creates this sound? It's untraceable. Not me, not you, not the void, not a deity, not the Buddha, but still, it exists. This is what's known as not finding the factory, capital, engineers, or workers, something from nothing. Existence arises from conditions, origins unknown, what the Buddhist scriptures call "coming from nowhere." It disappears; you don't have to find a dump; it clears itself, also going nowhere, arriving nowhere. Where is it discarded? Where's the dump? How is it incinerated? What chemical dissolves it? None needed; it's just gone. This is about sound.
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Original Text: 你抓抓你的手，你碰碰你的手背，这个触感，碰的时候有，这个触感哪里制造的？皮肤制造的吗？皮肤不能制造啊，皮肤能制造的话，我就不用去碰它了，它也可以“哎，你造出来”，它就可以造了。那我的右手制造的话，我就不必用左手背让我摸到触到，右手去制造就行了。这等于讲来讲去，色声香味触法，通通是无所从来，找不到生处；去也找不到它跑到哪里去。这是一个事实嘛！这个，先知道这个事。
Translation: Grab your hand, touch the back of your hand, this tactile sensation that exists upon touching, where is it manufactured? Is it made by the skin? The skin cannot create it; if it could, I wouldn't need to touch it, it could just "hey, make it," and it would be made. If my right hand could create it, I wouldn't need my left hand's back to feel it; the right hand alone would suffice. This means, all things - form, sound, scent, taste, touch, and thought - are from nowhere, their origin is unfindable; their disappearance, too, cannot be traced. This is a fact! First, understand this.
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Original Text: 所以说，当我讲“阿”的时候，各位那边有“阿”出现，对不对？这个时候真正实在的样子，并不是各位有一个“你”，在那里听到我这里发了声音，每一位在你那个地方听到这个声音。不是这样！那是怎么样？既然这个声音找不到哪里制造出来的。其实是自己给自己骗掉了。为什么给自己骗了？我们一直以为听、看、想、感觉都是有“我”，有一个“我”去听到，有一个“我”看到，有一个“我”感觉到，有一个“我”在这样想，有一个“我”下决定了，都有那个“我”，无始以来这种妄想。
Translation: So, when I say "Ah," an "Ah" appears on your end, right? At this moment, the real situation is not that each of you has a "you" there hearing the sound I make; each person at your location hears this sound. But it's not like that! How is it then? Since this sound's origin cannot be traced, in reality, we deceive ourselves. Why are we deceived? We have always thought that listening, seeing, thinking, and feeling involve an "I" - an "I" that hears, an "I" that sees, an "I" that feels, an "I" that thinks, an "I" that makes decisions, all these involve that "I", a delusion from time immemorial.
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Here's the translation for the following paragraph:
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Original Text: 他们举了个例子，在油锅里头下面条，捞起来那个面条，那个油都浸到那个面条里头去了，你怎么拿掉？拿不掉吧。很不容易把面条里头的油拿掉。我们有“我”的那个念头，那个妄想，那个错误的想法，跟这个一样，非常难除。除了释迦牟尼佛教我们的这个只管打坐的方法以外，几乎没有办法拿掉。看起来那么简单的一件事，就把那个油面里的油拿掉，不容易拿。因为有我的妄想，以为有一个“我”在听，有一个“我”在看，有一个“我”在感觉，有一个“我”在想，更要命的是，有一个“我”在决定。我要不要来这里参加禅修？要，所以来了。学得很好的人都以为是“我”决定的。如果无我的话，那决定还是有你决定的话，这个佛法就不用谈了。不是你决定的啊！但是不是我决定，也不是你决定，也不是我妈妈决定，也不是我孩子决定的，明明是我决定啊？就是这个样子，很不容易把这个妄想除掉。
Translation: They give an example: when noodles are cooked in oil, the oil permeates the noodles. How do you remove it? It's difficult to remove the oil from the noodles. Our notion of "I," this delusion, this erroneous thought, is just like this, extremely hard to eliminate. Apart from the Just Sitting (Shikantaza) taught by Siddhartha Gautama (Buddha), there's hardly any way to remove it. It seems simple, but removing the oil from the noodles is not easy. Because of our delusion of an "I" that hears, sees, feels, thinks, and more fatally, an "I" that decides. Do I come here to participate in meditation? Yes, so I came. Those who have learned well think it was "I" who decided. If there is no "I", then if the decision still exists, there's no need to talk about Buddha's teachings. It's not you who decides! But it's not me who decides, nor you, nor my mother, nor my child, but clearly, I decided? It's exactly like this, very hard to rid ourselves of this delusion.
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Original Text: 所以回到刚刚讲的那个声音。我这里讲“阿”你那里有“阿”，不是你听，不是你的耳朵听到，也不是你的脑子听到，因为这个声音的生出的地方，工厂，找不到。那么你怎么听到？问题来了，那你怎么听到？声音的来源不知道，也没有人动它，但是有啊！明明有声音“阿”，有啊！有的时候，禅宗祖师就简单地说“无而有”，那么简单地讲。有呢？从哪里来？谁制造？没有，找不到，“有而无”。一切都是这个样子。把这个东西讲得更好的是怎么讲的？“有而无，无而有”也就是，当你听到的时候，他们用这种话，很好，“举身听”，看到的时候，“举身看”。举的意思是什么？全身、全心、全身心，整个。不仅仅是你的耳朵，你的头发，你的皮肤，你的毛孔，你的脚指甲，你肚子里头的肠、胃、肺、心脏，通通都是，举身听，都是听本身！不是你的皮肤，你的牙齿，你的眼睛，你的耳朵，你的毛发，你的毛孔它们通通一起听这个“阿”，不是这样！整个都变成了“阿”，这叫做举身听，是我们不知道。
Translation: So, returning to the sound mentioned earlier. When I say "Ah," and there's an "Ah" at your end, it's not you listening, not your ears hearing, nor your brain hearing, because the origin of this sound, the factory, cannot be found. So, how do you hear it? Here's the question: how do you hear it? The source of the sound is unknown, and no one has touched it, but it exists! There clearly is the sound "Ah"! Sometimes, Zen masters simply say "from nothing comes something," just like that. Existence? Where does it come from? Who creates it? None, unfindable, "something from nothing." Everything is like this. How to better explain this? "Something from nothing, nothing from something," which means, when you hear, they use this phrase, very good, "listen with the whole body," and when seeing, "see with the whole body." What does 'whole' mean? The entire body, heart, and mind, everything. Not just your ears, hair, skin, pores, toenails, the intestines, stomach, lungs, heart inside your belly, all of it, listening with the whole body, being listening itself! Not that your skin, teeth, eyes, ears, hair, pores, all together hear this "Ah." No! Everything becomes "Ah," this is called listening with the whole body, which we do not know.
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Original Text: 所以怎么听的？我们叫做暗暗的。真的怎么听到，真的为什么有这个声音，佛都不知道，佛也不知道。但是当我讲“阿”的时候，那边马上有“阿”，所以这个叫做举身听。你抬头看这一朵花，看到那个时候，举身看。不是眼睛看，或者头脑看，都不是，不是视神经看，都不是。你整个全身心，四大五蕴，通通变成这个花！你说奇怪了，四大五蕴在这里，我这里不是花嘛！我皮肤，我头发，我心脏，那么这个哪里变花呢？花在那里，我没有变花啊。这个就是你把四大五蕴的，这个身心固定了，以为这样一个固定的有自性的东西，一直这个东西放不掉。四大五蕴如云、如幻，它当下就是变成整个就是花。你把花跟四大五蕴隔开来，所以说我这个没有变成花。这是你给色碍骗去了，知道吗？色碍，有滞碍，认为这个东西还是我的手，怎么变成花呢？不要乱讲！我跟你讲，肉体的这个存在，你碰起来有这个滞碍，这个东西是妄想的境界。真正的你是法身！真正的你是一个法身法性的那个东西在动，所以那个东西跟前面的花，或者是前面有一个“阿”的声音，“阿”的声音跟一朵花的那个相，色相，相融的呀！跟水倒进水一样。你的法身法性跟外面的色声香味触法，外面的色声香味触法也是法性，也是法身，水，你这里的四大五蕴也是，它真正的那个本来的面目是法身法性，两个都是法身。所以水跟水很容易沟通！不是沟通了，本来就是一个东西！所以一看到就有相。因为你的四大五蕴，四大，地水火风，跟我的四大，地水火风一样！它的自性都是空性，一样都是法性，所以一对到，就水倒进那桶水一样，马上有相出现。你还要说哪里制造啊？如果说你这个身体是这个身体，对面的声音，那边来的声音是“阿”，“阿”是“阿”，我这个身体没有变成“阿”，那你就把这个滞碍的东西，当做自己的妄想还那么坚固，把这个死抱着这个身心，这个我自己感觉到的这个色碍的东西，当做自己的关系，“我没有变啊，我哪里是举身听啊？声音是声音，我是我。”你掉在那里，你不懂得你真正的法性身。这个弄清楚吗？
Translation: So, how do we listen? We call it 'subtly'. How we truly hear, why there is this sound, even the Buddha does not know, Buddha is also unaware. But when I say "Ah," there's an "Ah
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immediately on your side, and so this is called 'listening with the whole body'. When you look up at a flower, at that moment, you are 'seeing with the whole body'. It’s not the eyes or the brain doing the seeing, not even the optic nerve. Your entire body and mind, the 'four great elements' and 'five aggregates', all transform into that flower. It might seem odd: here are the four elements and five aggregates, and I am not a flower! My skin, my hair, my heart - how do they become a flower? The flower is over there; I haven’t transformed into a flower. This is because you’ve fixated the four elements and five aggregates as something static and self-existing, unable to let go of this fixed state. The four elements and five aggregates are like clouds, like illusions; they instantly become entirely the flower. You separate the flower from the four elements and five aggregates, hence you think you haven’t transformed into a flower. This is a deception by physicality, you know? Physical obstructions, believing these are still 'my hands', how can they become a flower? Don’t be absurd! Let me tell you, this physical existence, this hindrance you feel, is a delusional state. The real you is the 'Dharma Body'! The real you is the Dharma Body in motion, and thus it merges with the flower before you, or the sound "Ah". The sound "Ah" and the appearance of a flower merge, just like water pouring into water. Your Dharma Body and the external elements of form, sound, scent, taste, and touch, these external elements are also of the Dharma nature, the Dharma Body, like water. Your four elements and five aggregates are also this; their true nature is the Dharma Body. So, water communicates easily with water! It’s not about communication; they are originally one and the same! So, upon encountering, a form appears instantly. Because your four elements and five aggregates, earth, water, fire, and air, are the same as mine! Their essence is emptiness, all of the Dharma nature, so upon encountering, like water pouring into water, a form immediately appears. Why talk about where it's produced? If you say your body is this body, and the sound coming from there is "Ah," "Ah" is "Ah," and my body has not become "Ah," then you are solidifying this hindrance as your own delusion, clinging to this physicality and sense of self, treating this physical obstruction as your own, thinking, "I haven’t changed, how am I listening with my whole body? Sound is sound, I am me." You're caught there, not understanding your true Dharma Body. Is this clear?
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Original Text: 这个弄清楚了之后你就晓得，石头希迁讲的开佛知见。佛知见就是，对到什么那你就变成对到的那个东西！对到一朵红花，你的法性，真实的你，整个是花。听到“阿”，你的整个法身，真实的你的存在，法身，跟那个“阿”是一样东西！“阿”声音的法性身，跟我这边能听的法性身都是一样东西，所以就马上有“阿”出现了。不要找制造工厂，不要去探讨谁制造了。这么简单的，这么直截了当的这个事实，没有人把它当作问题。因为我们生下来，能听能看，好像很自然，必然的。这个“必然”害了我们。因为我们本来就有一个妄想，一辈子一辈子投胎，一辈子一辈子都有一个“我”，“我”在轮回，那个“我”，都一直没有放掉。所以在轮回里头滚，把墙壁围起来在里头跑，所以，总不能把这个色身滞碍的这个身心，他的真正
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的法性，真正的法身的存在忘掉了。法身法性的存在是遍满宇宙的！无处不到，解脱自在，非常自由自在的一个作用。他的作用的关系，我对到你，马上就有你的相出现。你对到我，马上有我的相出现，你的法性身跟我的法性身是一个东西。所以根本不必制造。不是“你”去看到，不是“你”去听到我的声音，这弄懂了吗？这个叫做本来的事实，对到什么，你就变成那个。对象是大的，马上有大，马上出现。你变大的，不是你看到大的，是你变大。那个“你”是法性的你，不是色碍的你。听得懂吗？是法性的你，所以对到小的东西，哎，很小，你变成小。听到大声音，你变成大声音那个。听到小声音，你变成小声音，法性的你变成那个，不是你这个滞碍的东西变的，OK？所以，是必然的。我们跟境界之间的互动，互相的作用，交互的作用，谁也不能逃开。不是佛给你这样的。我们把互相的这个作用，叫做必然的，没有一个人可以逃开的。对到墙壁是墙壁，闻到那个香味，你不想闻都有那个香味。为什么？你的法性身，那个香味就是你的法性身变成那个香味！不是鼻子闻到香味，我们错在这里！OK？听懂吗？这个非常非常非常重要。
Translation: Once you understand this, you will grasp what Shitou Xiqian meant by unveiling the Buddha’s view/insight. Buddha’s view/insight is this: you become whatever you encounter! If you face a red flower, your Dharma nature, the real you, is entirely the flower. When you hear "Ah," your entire Dharma Body, your true existence, is the same as that "Ah"! The Dharma nature of the sound "Ah," and my Dharma nature capable of hearing, are the same, hence the "Ah" appears instantly. There's no need to look for a manufacturing factory or to explore who created it. Such a simple, straightforward fact, yet no one perceives it as a problem. We are born with the ability to hear and see, taking it as natural and inevitable. This inevitability harms us. Because we inherently harbor a delusion, lifetime after lifetime of reincarnation, always having an "I" in the cycle of rebirth, never letting go of this "I". Thus, we keep rolling in the cycle of rebirth, running within walls we've built around ourselves, failing to remember the true Dharma nature, the real existence of the Dharma Body. The existence of the Dharma Body pervades the universe! It reaches everywhere, liberating and freely functioning. In its function, when I encounter you, your form appears immediately. When you encounter me, my form appears, your Dharma Body and my Dharma Body are the same. Thus, there's no need to create anything. It's not "you" seeing, not "you" hearing my voice, do you understand? This is called the original fact; whatever you encounter, you become that. If the object is large, it immediately appears large. You become large, not that you see something large, but you become large. This "you" is your Dharma nature, not the physical hindrance. Do you understand? It's your Dharma nature, so when encountering something small, oh, it's small, you become small. Hearing a loud sound, you become that loud sound. Hearing a soft sound, you become the soft sound, your Dharma nature becomes that, not your physical hindrance, okay? Therefore, it's inevitable. Our interaction with the environment, the mutual action, the reciprocal effect, no one can escape it. It's not the Buddha who does this to you. We call this mutual effect inevitable, unavoidable by anyone. Facing a wall is facing a wall, smelling a scent, even if you don't wish to smell, that scent is there. Why? Your Dharma Body becomes that scent! It's not the nose smelling the scent, we err here! Okay? Do you understand? This is extremely, extremely important.
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Original Text: 参同契石头希迁只是要我们开佛知见。佛知见是我们的事实，跟境界互相作用，互相动作。互动的时候，必然的，没有一个人可以免得了。因为大家都是法性法身的存在。真正的存在是法性身，法身佛。我们的存在是那么伟大殊胜。你把这个骨头、皮肤这些东西当作我，你是小看了你自己了。本来是大存在，法性的存在，那么无边无量无限碍的存在，你把他缩成只有这个，身心这个具体的滞碍的一个小小的一块东西上，你把自己贬得那么小，好可怜！喝醉酒了，忘了自己。
Translation: In "Cantong Qi," Shitou Xiqian simply wanted us to unveil the Buddha’s view/insight. The Buddha’s view/insight is our reality, interacting with the environment, mutually acting. This interaction is inevitable, and no one can escape it. Because we all exist as the Dharma nature, the Dharma Body. Our true existence is the Dharma Body, the Buddha. Our existence is so magnificent and extraordinary. By considering these bones and skin as "me," you belittle yourself. You are originally a vast existence, an existence of Dharma nature, boundless and unobstructed. You've diminished it to just this physical and concrete hindrance, this tiny part of yourself, degrading yourself so small, how pitiful! Like being drunk and forgetting oneself.
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Original Text: 这个弄清楚了就知道佛知见是讲这个事实。这个事实叫做佛知见。所以石头希迁是“哎呀，只要开，开就是了”，你本来就是这个事实，你真的是这个样子，是法性身在动，是法身佛在动。每一位都是法身佛的样子在动，跟境界一起互动。境界也是法身佛！所以当我成道的时候，我与大地有情同时成道，是这个意思。你把他隔开来的话，当然树是树，狗是狗，那个时候在的人是那个时候的人在，那么为什么2500多年前释迦牟尼佛成佛的时候，会跟他们一起通通成佛了，现在我们应该也是成佛的后代了，那就讲不通了！所以有一些和尚在网络上就说，这个可能是人家记错了，或者是人家以为是，佛多伟大，多加一笔，捧句捧错了。那其实是他不懂，他不懂刚刚讲的佛知见这个事。佛知见弄错了，你怎么学都搞不通佛法。都是以我这个样子，我看，我想，你道理对不对呀。你看，这个叫做我们在思想的窠臼里头，那个窠臼里头找佛法，想佛法，解决佛法。佛知见没有开，就不同了，你怎么想，怎么看都不是佛讲的。
这头一段是他在讲这个。因为我谈到石头希迁，他讲的不论禅定，打坐禅定很要紧，对不对？要静下来，开佛的智慧怎么样。他说不论，我不太注重这个。但是我要每一位，因为跟我学了，看我的留下来的这个经典，尤其是《参同契》，你要懂得我的真意在哪里，言外意思在哪里。我是要各位开你的佛的知见。佛的知见是你的事实，你的真事实。不是你去动头脑，说我的意见现在跟佛的意见一样了，“我开了佛的知见”。不是这个意思。你晓得你跟境界互动的时候，因为你的真正的存在是法性，法身佛，是你真正的、真实的你的真实人体。所以，一对到相就有相，对到声音，声音就是你，对到相，相就是你。如果说你是你，我还是我，难道我对到你，你就变成我了？你这是给这个滞碍骗去了。你死死抱着这个东西是“我”，所以我相没有除掉是听不懂佛法的。那么但是有时候有人会说“我没有我相了”，“我”没有“我相”了，什么意思？我听不懂！“我没有我相了，现在我修到没有我相了……”谁没有我相？因为他没有开佛的知见，所以还在那里糊里胡涂。“我修得很好，奇怪，还有这个问题”，“哼，你还有这个问题呀？”“是啊！”那我就没有办法。
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一点头，“好，算了算了，你的石头路滑，听不懂这个”。大家弄清楚这一点吗？那么这个《参同契》可以不讲了。
Translation: Once this is clear, you'll understand what Buddha’s view/insight, as discussed by Shitou Xiqian, is about. This fact is called Buddha’s view/insight. Therefore, Shitou Xiqian's exclamation, "Ah, just unveil it, and that's it," means you inherently are this fact, truly so. It's the Dharma Body in action, the Buddha in motion. Each one of us is the Dharma Body of the Buddha in motion, interacting with the environment. The environment too is the Dharma Body of Buddha! So when I attained enlightenment, I and all sentient beings of the earth attained it simultaneously, that's what it means. If you separate it, sure, a tree is a tree, a dog is a dog, and the people there were people of that time. So why, over 2500 years ago when Siddhartha Gautama became the Buddha, did he and everyone else become Buddha together? Now, we should be descendants of those Buddhas, which would not make sense! Therefore, some monks online say this might be a mistake in recollection, or an embellishment thinking how great the Buddha was, adding a false accolade. But actually, they don't understand what Buddha’s view/insight, as just discussed, is. If you get Buddha’s view/insight wrong, no matter how you study, you won't grasp Buddhism. It's all about 'me' this way, I see, I think, am I right? You see, this is us, stuck in the rut of thought, searching for, contemplating, and solving Buddhism within that rut. Without unveiling Buddha’s view/insight, it's different; however you think or see, it's not what the Buddha taught.
This is what he was talking about. Because I mentioned Shitou Xiqian, he spoke of meditation, the importance of sitting meditation, right? To calm down, how about opening Buddha's wisdom? He said it's not about that, I don't emphasize this. But I want each one of you, because you've learned from me, to understand my true intention in these teachings, especially in "Cantong Qi." I want you to unveil your Buddha’s view/insight. The Buddha’s view/insight is your fact, your true fact. It's not about moving your brain, saying, "My opinion is now like the Buddha's," "I've unveiled Buddha’s view/insight." That's not the point. You know when you interact with the environment, because your true existence is the Dharma nature, the Dharma Body of Buddha, your real and true human body. So, upon encountering a form, the form exists; upon hearing a sound, the sound is you; upon seeing a form, the form is you. If you say you are you, I am still me, then if I encounter you, do you become me? You're deceived by this hindrance. Clinging to this 'me', so without removing this self-attachment, you can't understand Buddhism. But sometimes people say, "I no longer have self-attachment," "I" have lost my self-attachment, what does that mean? I don't understand! "I have no self-attachment now, I've cultivated to a point of no self-attachment..." Who has no self-attachment? Because they haven't unveiled Buddha’s view/insight, they are still confused. "I've practiced well, strange, I still have this problem," "Hmm, you still have this problem?" "Yes!" Then I can't do anything. Just nodding, "Okay, okay, your path is slippery, you don't understand this." Everyone got this point? So, there's no need to talk about "Cantong Qi" anymore.
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That completes the translation of the text you provided. If you have any more texts or need further assistance, feel free to ask!
thank you. i think its a good translation but i havent gone through in details but found found two issues: 只管打坐 shouldnt be translated as meditation, it is a more specific form of meditation of 'just sitting', which is not focused on particular object of meditation but the sitting itself actualizes one's buddha nature boundlessly like the whole universe is sitting. so it should be translated as "Just Sitting", or "Shikantaza" or something similar. another issue is, you translated "这些事看起来好像很无聊，但是非常重要的就在这里。平常我们不把它当作问题，释迦牟尼佛是头一位把我们平常不当作问题的，他“哎？这是问题嘛！”" as "These matters may seem trivial, but their importance lies right here. Normally, we don't see them as issues, but Siddhartha Gautama (Buddha) was the first to view these common experiences as problems, pondering, "Ah, is this a problem?"" This is wrong, it should be "These matters may seem trivial, but their importance lies right here. Normally, we don't see them as issues, but Siddhartha Gautama (Buddha) was the first to view these common experiences as problems, remarking “Hey? This is a problem!" you dont need to edit the translation above for now, just to let you know for you to improve future translations. thanks again
ChatGPT
Thank you for your feedback and for pointing out those specific details. Your insights regarding the specific form of meditation "只管打坐" as "Just Sitting" or "Shikantaza" are particularly valuable, highlighting the importance of understanding the nuances in Buddhist practices and terminology. Additionally, your correction regarding the translation of "释迦牟尼佛是头一位把我们平常不当作问题的，他“哎？这是问题嘛！”" to a more accurate "remarked 'Hey? This is a problem!'" instead of "pondering 'Ah, is this a problem?'" is well-noted.
I appreciate your attention to detail and the effort to improve the accuracy of the translation. It's crucial to capture the essence and subtleties of the original text, especially in contexts rich with philosophical and cultural significance.
If you have any more texts for translation or any other inquiries, please feel free to ask. Your input helps in providing better and more nuanced responses in the future.
