Translated from English to Chinese with the help of William, another friend, myself, and ChatGPT. 

请聆听Audio版本：https://soundcloud.com/soh-wei-yu/johntan2009

Original English link：https://www.awakeningtoreality.com/2009/03/on-anatta-emptiness-and-spontaneous.html

 On Anatta (No-Self), Emptiness, Maha and Ordinariness, and Spontaneous Perfection

论无我，空性，摩诃与平凡，和自然圆满

Also see:

同见：

Two Types of Nondual Contemplation after I AM

“我是/本我”之后的两种不二观
+A and -A Emptiness
+A和-A空性

(Last Updated: 14th March 2009)

Article written by: Thusness/PasserBy

Wonder why but of late, the topic on anatta kept surfacing in forums. Perhaps 'yuan' (condition) has arisen. -:) I will just jot down some thoughts on my experiences of ‘no-self’. A casual sharing, nothing authoritative.

我很好奇，近日来，相关于“无我”的主题一直在论坛上被探讨。大抵是“缘”分已至。接下来，我将简略的分享一些我对“无我”的亲身经历。纯粹分享，并不代表权威。

The 2 stanzas below are pivotal in leading me to the direct experience of no-self. Although they appear to convey the same stuff about anatta, meditating on these 2 stanzas can yield 2 very different experiential insights -- one on the emptiness aspect and the other, the non-dual luminosity aspect. The insights that arise from these experiences are very illuminating as they contradict so much our ordinary understanding of what awareness is.

下面的两节诗在我体验“无我”中，起了至关重要的作用。虽然他们传达了一样的意思，但是冥想这两节诗会产生不同的体验顿悟 -  一个是空性的角度，另一个则是无二元的光明。从这些体验中所产生的顿悟是具有启蒙性的，因为他们与我们通常理解中“什么是本觉”是相悖的。

There is thinking, no thinker
There is hearing, no hearer
There is seeing, no seer

有思维，没有思想者
有听觉，没有听者
有视觉，没有观者
 
In thinking, just thoughts
In hearing, just sounds
In seeing, just forms, shapes and colors. 

思考中，只有思想
聆听中，只有大音
观看中，只有形态，形状与颜色

Before proceeding any further, it is of absolute importance to know that there is no way the stanzas can be correctly understood by way of inference, logical deduction or induction. Not that there is something mystical or transcendental about the stanzas but simply the way of mental chattering is a 'wrong approach'. The right technique is through 'vipassana' or any more direct and attentive bare mode of observation that allows the seeing of things as they are. Just a casual note, such mode of knowing turns natural when non-dual insight matures, before that it can be quite 'effortful’.

在继续进行之前，绝对重要的是要知道这些诗节无法通过推理、逻辑演绎或归纳来正确理解。 并不是说它们有什么神秘或超然的地方，只是心理喋喋不休的方式是一种“错误的方法”。 正确的技巧是通过Vipassana（毗婆舍那，意思是观察如其本然的实相）或更直接和更专注与存粹/裸露的觉知方式，允许观察事物的本来面目。 顺便说一句，当非二元的洞见成熟时，这种觉知方式会变得自然，在此之前它可能会非常“费力”。

On the first stanza

第一诗节

The two most obvious experiences from this initial glimpse of the first stanza is the lack of doer-ship and the direct insight of the absence of an agent. These 2 experiences are key for my phase 5 of the 7 phases of insights.

从第一节的最初一瞥中得到的两个最明显的体验是缺乏作者和缺乏主体的直观洞见。 这两个经历是我七个阶段的洞见中第五阶段的关键。

1. The lack of doer-ship that links and co-ordinates experiences.
Without the 'I' that links, phenomena (thoughts, sound, feelings and so on and so forth) appear bubble-like, floating and manifesting freely, spontaneously and boundlessly. With the absence of the doer-ship also comes a deep sense of freedom and transparency. Ironical as it may sound but it's true experientially. We will not have the right understanding when we hold too tightly 'inherent' view. It is amazing how 'inherent' view prevents us from seeing freedom as no-doership, interdependence and interconnectedness, luminosity and non-dual presence.

1.缺乏链接和协调经验的作者。

没有“我”的联系，现象（思想、声音、感受等等）就会像泡沫一样，自由地、自发/自然地、无边无际地漂浮和显化。 随着作者的缺乏，同时也带来了一种深刻的自由感和透明感。 当我们对“自性见”过于执着时，将无法正确的理解。这听起来可能很讽刺，但从经验上来说确实如此。 令人惊讶的是，“自性见”如何阻碍我们将自由视为无作者、相依和相互联系、光明和非二元的临在。

2. The direct insight of the absence of an agent.
In this case, there is a direct recognition that there is “no agent”. Just one thought then another thought. So it is always thought watching thought rather than a watcher watching thought. However the gist of this realization is skewed towards a spontaneous liberating experience and a vague glimpse of the empty nature of phenomena -- that is, the transient phenomena being bubble-like and ephemeral, nothing substantial or solid. At this phase we should not misunderstand that we have experienced thoroughly the ‘empty’ nature of phenomena and awareness, although there is this temptation to think we have. -:)

2.对缺乏主体的直观洞见。

在这种情况下，有了一个“没有主体”的直接认知。 只是一个念头接着另一个念头。 所以总是一个思想在观察另一个思想，而不是观察者在观察思想。 然而，这种认识的要点偏向于一种自发/自然的解脱体验和对现象空性本质的模糊一瞥——也就是说，暂时性/短暂的现象是泡沫状的和暂时性/短暂的，没有实体或固体。 在这个阶段，我们不应该误解我们已经彻底体验了现象和意识的“空性”本质，尽管我们会有这种想法的引诱。 -:)

Depending on the conditions of an individual, it may not be obvious that it is “always thought watching thought rather than a watcher watching thought.” or "the watcher is that thought." Because this is the key insight and a step that cannot afford to be wrong along the path of liberation, I cannot help but with some disrespectful tone say,

根据个体的情况，“总是思想在观察思想而不是观察者在观察思想”或者“观察者就是那个念头”可能不会很明显。因为这是关键的洞见，也是解脱道上不能出错的一步，所以我不禁用不敬的语气说：

For those masters that taught,
“Let thoughts arise and subside,
See the background mirror as perfect and be unaffected.”
With all due respect, they have just “blah” something nice but deluded.

对于那些大师所教授的，
“让念头生起灭去，
将背景明镜视为完美且不受影响。”
恕我直言，他们只是“胡说八道”一些美好但被迷惑的东西。

Rather,

然而，

See that there is no one behind thoughts.
First, one thought then another thought.
With deepening insight it will later be revealed,
Always just this, One Thought!
Non-arising, luminous yet empty!

看到念头背后无我。
先是一个念头接着另一个念头。
随着洞见的深入，会有更深的领悟，
永远只是，一个念头！
不生，光明而空！

And this is the whole purpose of anatta. To thoroughly see through that this background does not exist in actuality. What exists is a stream, action or karma. There is no doer or anything being done, there is only doing; No meditator nor meditation, only meditating. From a letting go perspective, "a watcher watching thought" will create the impression that a watcher is allowing thoughts to arise and subside while itself being unaffected. This is an illusion; it is 'holding' in disguise as 'letting go'. When we realized that there is no background from start, reality will present itself as one whole letting go. With practice, ‘intention’ dwindles with the maturing of insight and ‘doing’ will be gradually experienced as mere spontaneous happening as if universe is doing the work. With the some pointers from 'dependent origination', we can then penetrate further to see this happening as a sheer expression of everything interacting with everything coming into being. In fact, if we do not reify ‘universe’, it is just that -- an expression of interdependent arising that is just right wherever and whenever is.

这就是无我的全部目的。要彻底看透这个背景在现实中是不存在的。存在的是一个流、一个动作或一个业（造作）。没有做者或被做的任何事，只有做（行动）；没有禅修者(meditator)，也没有禅坐（meditation），只有在坐禅（meditating)。从放下的角度来看，“观察者观察念头”会产生一种印象，即观察者允许念头生起和消退，而其本身不受影响。这是一种错觉；它是伪装成“放下”的“持着”。当我们体悟到从一开始就没有背景时，现实就会表现为一个整体的放下。通过练习，随着洞见的成熟，“意图”逐渐减少，而“做”将逐渐被体验为仅仅是自发/自然的发生，就像宇宙在做功一样。有了来自“缘起”的一些指示，我们就可以进一步深入观察，将这种发生看作是一切事物与一切事物相互作用的纯粹表达。事实上，如果我们不具体化“宇宙”，那就是——一种无论何时何地都恰到好处的相依生起的表达。

Understanding this, practice is simply opening to whatever is.
For this mere happening is just right wherever and whenever is.
Though no place can be called home it is everywhere home.

理解这一点，修行就是简单地开放与任何事物。
因为无论何时何地，这种纯粹的发生都是恰到好处的。
虽然没有地方可以称之为家，但四处为家。

When experience matures in the practice of great ease,
The experience is Maha! Great, miraculous and bliss.
In mundane activities of seeing, eating and tasting,
When expressed poetically is as if the entire universe meditating.

当经历在大自在的修行中成熟，
这些经历是摩诃！ 伟大、奇迹和极乐。
在看、吃、尝这些世俗的活动中，
诗意地表达，仿佛整个宇宙都在禅修。

Whatever said and expressed are really all different flavors,
Of this everything of everything dependently originating,
As this moment of vivid shimmering.

By then it is clear that the transient phenomena is already happening in the perfect way; unwinding what must be unwinded, manifesting what must be manifested and subsides when it is time to go. There is no problem with this transient happening, the only problem is having an ‘extra mirror’, a reification due to the power of the mind to abstract. The mirror is not perfect; it is the happening that is perfect. The mirror appears to be perfect only to a dualistic and inherent view.

说的和表达的，真的都是不一样的味道，
这一切的一切相依起源，
如同这一刻栩栩如生的闪烁。
到那时，瞬态现象显然已经以完美的方式发生； 展开必须展开的东西，展现必须展现的东西，并在该去的时候消退。 这种暂时性/短暂的发生没有问题，唯一的问题是有一个“额外的镜子”，由于念头的抽象能力而具体化。 镜子并不完美； 所发生的才是完美。 只有在二元和自性见的观点下，镜子才显得完美。

Our deeply held inherent and dualistic view has very subtly and unknowingly personified the "luminous aspect" into the watcher and discarded the "emptiness aspect" as the transient phenomena. The key challenge of practice is then to clearly see that luminosity and emptiness are one and inseparable, they have never and can never be separated.

我们根深蒂固的二元知见已经非常微妙地、不知不觉地将“光明面”拟人化为观察者，摒弃“空面”作为暂时性/短暂的现象。 修行的主要挑战就是要清楚地见到光明与空性是一体的，是不可分割的，它们从来没有也永远不会分开。

On the second stanza

第二诗节

For the second stanza, the focus is on the vivid, pristine-ness of transience phenomena. Thoughts, sounds and all transient are indistinguishable from Awareness. There is no-experiencer-experience split, only one seamless spontaneous experience arising as thinker/thoughts, hearer/sounds, feeler/feelings and so on. In hearing, hearer and sound are indistinguishably one. For anyone that is familiar with the “I AM” experience, that pure sense of existence, that powerful experience of presence that makes one feel so real, is unforgettable. When the background is gone, all foreground phenomena reveal themselves as Presence. It is like naturally 'vipassanic' throughout or simply put, naked in awareness. From the hissing sound of PC, to the vibration of the moving MRT train, to the sensation when the feet touches the ground, all these experiences are crystal clear, no less “I AM” than “I AM”. The Presence is still fully present, nothing is denied. -:)

对于第二节，重点是瞬态现象的生动、清净。思想、声音和所有瞬态都与觉知无法区分。 没有体验者--体验的分割，只有一种无缝的自发/自然体验作为思想者/思想、听者/声音、触觉者/感觉等出现。 在听觉上，听者和声音是不可区分的。 对于任何熟悉“我是/本我”体验的人来说，那种纯粹的存在感，那种让人感觉如此真实的强大临在明觉的体验，都是难以忘怀的。 当背景消失后，所有前景现象都显现为临在明觉。 它就像自然的vipassanic（毗婆舍那，意思是观察如其本然的实相），或者简单地说，在觉知中赤身裸体。 从电脑（PC）的嘶嘶声，到移动中的捷运列车的振动，再到双脚着地的感觉，所有这些体验都非常清晰，如同“我是/本我”而不亚于“我是/本我”。 临在仍然完全临在，没有什么是否认的。 -:)


Division of subject and object is merely an assumption.
Thus someone giving up and something to be given up is an illusion.
When self becomes more and more transparent,
Likewise phenomena become more and more luminous.
In thorough transparency all happening are pristinely and vividly clear.
Obviousness throughout, aliveness everywhere!

能所/主客的划分只是一个假设。
因此，有人（我）放弃和被放弃的某些东西是一种幻觉。
当自我变得越来越透明，
同样，现象变得越来越明亮。
在彻底透明的情况下，所有发生的都是纯净而生动与清晰的。
处处显明，处处生机！

It will be obvious by then that only the deeply held dualistic view is obscuring our insight into this experiential fact. In actual experience, there is just the crystal clarity of phenomena manifesting. Maturing this experience, the mind-body dissolves into mere non-dual luminosity and all phenomena are experientially understood as the manifestation of this non-dual luminous presence -- the key insight leading to the realization that "All is Mind".

届时将很明显，只有根深蒂固的二元知见模糊了我们对这一经验事实的洞见。 在实际体验中，只有现象显现的水晶般清晰。 成熟这种经验，身心溶解为纯粹非二元的光明，所有现象都被体会为这种非二元的光明临在的表现——这是导致“一切即是心”的关键洞见。

After this, not to be too overwhelmed or over-claimed what is more than necessary; rather investigate further. Does this non-dual luminosity exhibit any characteristic of self-nature that is independent, unchanging and permanent? A practitioner can still get stuck for quite sometimes solidifying non-dual presence unknowingly. This is leaving marks of the 'One mirror' as described in the stage 4 of the 7 phases of my insights. Although experience is non-dual, the insight of emptiness is still not there. Though the dualistic bond has loosened sufficiently, the 'inherent' view remains strong.

在此之后，不要过于应接不暇或过度要求什么是不必要的； 而是进一步调查。 这种非二元的光明是否表现出任何独立、不变和恒常的自性特征？ 修行者有时仍会在不知不觉中固化非二元临在而陷入困境。 正如我见解的 7 个阶段的第 4 阶段所描述的那样，这留下了“一面镜子”的痕迹。 虽然经验是不二的，但空性的洞见仍然没有。 尽管二元关系已经充分松动，但“固有”知见(自性见）仍然很强烈。

When the 'subject' is gone, experience becomes non-dual but we forgotten about the 'object'. When object is further emptied, we see Dharmakaya. Do See clearly that for the case of a ‘subject’ that is first penetrated, it is a mere label collating the 5 aggregates but for the next level that is to be negated, it is the Presence that we are emptying -- not a label but the very presence itself that is non-dual in nature.

当“主体”消失时，经验变得不二，但我们忘记了“客体”。 当对象被进一步清空时，我们见到了法身。 一定要清楚地看到，对于第一次被穿透的“主体”，它只是一个整理 5蕴的标签，但对于要被否定的下一个层次，我们正在清空的是临在——不是标签 而是本质上不二元的临在本身。

For sincere Buddhist practitioners that have matured non-dual insight, they may prompt themselves why is there a need for Buddha to put so much emphasis on dependent origination if non-dual presence is final? The experience is still as Vedantic, more 'Brahman' than 'Sunyata'. This 'solidity of non-dual presence' must be broken with the help of dependent origination and emptiness. Knowing this a practitioner can then progress to understand the empty (dependently originated) nature of non-dual presence. It is a further refining of anatta experience according to the first stanza.

对于已经成熟非二元的洞见的虔诚佛教修行者，他们可以提醒自己，如果非二元在是最终的，为什么佛陀还需要如此强调缘起？ 这种体验仍然是吠檀多(印度教的不二论）式的，更像是大梵(印度教的梵我）而不是“空性”。 必须借助缘起和空性来打破这种“非二元临在的稳固性”。 知道了这一点，修行者就可以进一步了解非二元临在的空性（缘起）本质。 根据第一诗节，它是对无我体验的进一步提炼。

As for those "I AMness" practitioners, it is very common for them after non-dual insight to stay in non-dual presence. They find delight in 'chop wood, carry water' and 'spring comes, grass grows by its own'. Nothing much can be stressed; the experience do appear to be final. Hopefully 'yuan' (condition) can arise for these practitioners to see this subtle mark that prevent the seeing.

至于那些“我是/本我”的修行者，他们在非二元洞见之后停留在非二元临在中是很常见的。 他们乐于“砍柴挑水”和“春来草自生”。 没有什么可以强调的；这经验视乎是终结 。 希望“缘”（条件）能够让这些修行者看到这个阻止见识的微妙痕迹。

On Emptiness

论空

If we observe thought and ask where does thought arise, how does it arise, what is ‘thought’ like. 'Thought' will reveal its nature is empty -- vividly present yet completely un-locatable. It is very important not to infer, think or conceptualise but feel with our entire being this ‘ungraspability’ and 'unlocatability'. It seems to reside 'somewhere' but there is no way to locate it. It is just an impression of somewhere "there" but never "there". Similarly “here-ness” and “now-ness” are merely impressions formed by sensations, aggregates of causes and conditions, nothing inherently ‘there’; equally empty like ‘selfness’.

如果我们观察念头并问念头在哪里生起，它是如何生起的，“念头”是什么样的。 “思想”将揭示其本质是空的——生动地呈现但完全无法定位。 非常重要的是不要推断、思考或概念化，而是用我们的整个存在来感受这种“不可得”和“不可定位”。 它似乎位于“某处”，但无法找到它。 它只是“那里”的某个地方的印象，但从来没有“那里”。 类似地，“这里”和“现在”只是由感觉、因缘聚合形成的印象，没有任何事物是有自体性地在“那里”；就和“自我”同样是空的。

This ungraspable and unlocatable empty nature is not only peculiar to ‘thought’. All experiences or sensations are like that -- vividly present yet insubstantial, un-graspable, spontaneous, un-locatable.

这种不可得、不可定位的空性不仅是“思想”所特有的。 所有的体验或感觉都是如此——生动地呈现但无实体、不可得、自发/自然、不可定位。

If we were to observe a red flower that is so vivid, clear and right in front of us, the “redness” only appears to “belong” to the flower, it is in actuality not so. Vision of red does not arise in all animal species (dogs cannot perceive colours) nor is the “redness” an inherent attribute of the mind. If given a “quantum eyesight” to look into the atomic structure, there is similarly no attribute “redness” anywhere found, only almost complete space/void with no perceivable shapes and forms. Whatever appearances are dependently arisen, and hence is empty of any inherent existence or fixed attributes, shapes, form, or “redness” -- merely luminous yet empty, mere appearances without inherent/objective existence.

如果我们观察一朵如此鲜艳、清晰、就在我们面前的红色花朵，“红色”只是看起来“属于”这朵花，实际上并非如此。 红色的视觉并非在所有动物物种中出现（狗无法感知颜色），“红色”也不是心灵的固有属性。 如果给予“量子视力”来观察原子结构，则类似地在任何地方都找不到属性“红色”，只有几乎完整的空间/空隙，没有可感知的形状和形式。 任何相都是因缘而生的，因此没有任何自性存在或固定的属性、形状、形式或“红色性”——只是光明而空性，只是没有固有/自性存在的表相。

Likewise when standing in front of a burning fire pit, the entire phenomena of ‘fire’, the burning heat, the whole sensation of ‘hotness’ that are so vividly present and seem so real but when examined they are also not inherently “there” -- merely dependently manifest whenever conditions are there. It is amazing how dualistic and inherent views have caged seamless experience in a who-where-when construct. 

同样，当站在燃烧的火坑前时，整个“火”的现象、燃烧的热量、整个“热性”的感觉如此生动地呈现，看起来如此真实，但当检查它们时，它们也不是固有的“在那里” ——只要有条件，就随缘显相。 令人惊讶的是，二元和自性见把无缝的体验被困住成一个谁-何在-何地的构念。


All experiences are empty. They are like sky flowers, like painting on the surface of a pond. There is no way to point to a moment of experience and say this is ‘in’ and that is ‘out’. All ‘in’ are as ‘out’; to awareness seamless experience is all there is. It is not the mirror or pond that is important but that process of illusion-like phenomenon of the paint shimmering on the surface of the pond; like an illusion but not an illusion, like a dream but not a dream. This is the ground of all experiences.

所有的经验都是空的。 它们就像空中花，就像池塘表面的画。 没有办法指出经验的某一时刻，说这是“入”，那是“出”。 所有的“进”都是“出”； 对于觉知/意识而言，无缝的体验就是一切。 重要的不是镜子或池塘，而是颜料在池塘表面闪烁、如幻的现象的过程； 如幻而不是幻境，如梦而不是梦境。 这是所有经验的根基。

Yet this ‘ungraspability and unlocatability’ nature is not all there is; there is also this Maha, this great without boundaries feeling of 'interconnectedness'. When someone hits a bell, the person, the stick, the bell, the vibration of the air, the ears and then the magically appearance of sound -- ’Tongsss…re-sounding…’ is all a seamless one happening, one experience. When breathing, it is just this one whole entire breath; it is all causes and conditions coming together to give rise to this entire sensation of breath as if the whole of universe is doing this breathing. The significance of this Maha experience is not in words; in my opinion, without this experience, there is no true experience of 'interconnectedness' and non-dual presence is incomplete.

然而，这种“不可得和不可定位”的性质并不是全部。 还有这种摩诃，这种伟大、无边界的“相互联系”的感觉。 当有人敲响铃铛时，人、棍子、铃铛、空气的振动、耳朵和神奇的声音出现——“咚……重新响起……”都是个无缝一体的发生，一体的体验。 呼吸时，就是这全体/一整个呼吸； 是所有的因缘结合在一起，产生了整个呼吸的感觉，好像整个宇宙都在做这一呼一吸。 这种摩诃经验的意义不在于语言； 在我看来，没有这种体验，就没有真正的“互联”体验，而且非二元临在是不完整的。

The experience of our empty nature is a very different from that of non-dual oneness. ‘Distance’ for example is overcome in non-dual oneness by seeing through the illusory aspect of subject/object division and resulted in a one non-dual presence. It is seeing all as just ‘This’ but experiencing Emptiness breaks the boundary through its empty ungraspable and unlocatable nature.

我们空性的体验与非二元一体的体验非常不同。 例如，“距离”在非二元一体中通过看穿主客体划分的虚幻方面而被克服，并导致一体非二元的临在。 它把一切都看成是‘这个’，但体验空性是通过它的空性不可得和不可定位而打破界限。


There is no need for a ‘where-place' or a ‘when-time' or a ‘who-I' when we penetrate deeply into this nature.

当我们深入探索这个性质时，不需要一个“何处的地方”，一个“何时的时间”，或一个“谁-我”。

When hearing sound, sound is neither ‘in here’ nor ‘out there’, it is where it is and gone!

听到声音时，声音既不在“这里”，也不在“那里”，它就在它应该在的地方，然后就消失了！

All centers and reference points dissolve with the wisdom that manifestation dependently originates and hence empty.

所有的中心和参考点都随着一切呈现都是缘起而空无自性的般若智慧所化解。

The experience creates an "always right wherever and whenever is" sensation.

这种体验创造了一种“无论何时何地总是正确”的感觉。

A sensation of home everywhere though nowhere can be called home.

一种无处可称为家，但一切处都在家的感觉。

Experiencing the emptiness nature of presence, a sincere practitioner becomes clear that indeed the non-dual presence is leaving a subtle mark;

体验到临在的空性，真诚的修行者明白，非二元的临在确实留下了细微的痕迹；

seeing its nature as empty, the last mark that solidifies experiences dissolves.

见到其空性的本质，实体化经验的最后痕迹就会消解。

It feels cool because presence is made more present and effortless.

这感觉很酷，因为临在变得更加呈现/展示（present）和无费力。

We then move from "vivid non-dual presence" into "though vividly and non-dually present, it is nothing real, empty!".

我们然后从“生动的非二元临在”转向“虽然生动且非二元地显现，但它是无真实的，空的！”。

On Maha and Ordinariness

关于摩诃和平凡性

The experience of Maha may sound as if one is going after certain sort of experience and appears to be in contradiction with the 'ordinariness of enlightenment' promoted in Zen Buddhism.

摩诃的体验可能听起来像是在追求某种体验，似乎与禅宗佛教推崇的“开悟的平凡性”相矛盾。

This is not true and in fact, without this experience, non-dual is incomplete.

这并不是真的，事实上，没有这种体验，非二元是不完整的。

This section is not about Maha as a stage to achieve but to see that Sunyata is Maha in nature.

这个部分并不是关于摩诃作为一个要达到的阶段，而是要见到空性是摩诃（大、无量无边）的本质。

In Maha, one does not feel self, one 'feels' universe; one does not feel 'Brahman' but feels 'interconnectedness'; one does not feel 'helplessness' due to 'dependence and interconnection' but feels great without boundary, spontaneous and marvelous.

在摩诃中，人不感觉自我，而是“感觉”宇宙；人不感觉'梵'，而是感觉'相互联系'；人不因'依赖和相互联系'感到'无助'，而是感觉无边界，自发且奇妙。

Now lets get back to 'ordinariness'.

现在让我们回到'平凡性'。

Ordinariness has always been Taoism’s forte.

平凡性一直是道教的强项。

In Zen we also see the importance of this being depicted in those enlightenment models like Tozan’s 5 ranks and the The Ten Oxherding Pictures.

在禅宗中，我们也看到这一点在洞山的五位和十牛图这些开悟模型中被描绘的重要性。

But ordinariness must only be understood that non-dual and the Maha world of suchness is nothing beyond.

但是，必须理解平凡性，即非二元和摩诃的真如世界并无超越。

There is no beyond realm to arrive at and never a separated state from our ordinary daily world; rather it is to bring this primordial, original and untainted experience of non-dual and Maha experience into the most mundane activities.

没有可以到达的超越境界，也从未是从我们的日常世界分离出的某种状态；相反，它是将这种原始、原初和未被污染的非二元和摩诃体验带入最平凡的活动中。

If this experience is not found in most mundane and ordinary activities then practitioners have not matured their understandings and practices.

如果这种体验没有在最平凡和普通的活动中找到，那么修行者就还没有使他们的理解和修持成熟。

Before Maha experience has always been rare occurrence in the natural state and was treated as a passing trend that comes and goes.

在摩诃体验之前，自然状态中的罕见现象总是被视为一种来来去去的趋势。

Inducing the experience often involves concentration on repeatedly doing some task for a short period of time.

引发这种体验通常涉及在短时间内专注于重复做某些任务。

For example, if we were to breathe in and out, in and out…till there is simply this entire sensation of breath, just breath as all causes and conditions coming into this moment of manifestation.

例如，如果我们呼吸进出，进出......直到只有这种完整的呼吸感觉，就像所有的因果条件都汇集到这一刻的显现。

If we were to focus on hearing someone hitting a bell, the stick, the bell, the vibration of the air, the ears all coming together for this sensation of sound to arise, we will have Maha experience.

如果我们专注于听某人敲钟，棒子，钟声，空气的振动，耳朵都聚集在一起，使这种声音的感觉产生，我们就会有摩诃体验。

However ever since incorporating the teaching of dependent origination into non-dual presence, over the years it has become more ‘accessible’ but never has this been understood as a ground state.

然而，自从将依赖缘起的教诲融入非二元临在以来，这种体验多年来已变得更“可到达的”，但这从未被理解为基本状态。

There seems to be a predictable relationship of seeing interdependent arising and emptiness on the experience of non-dual presence.

在非二元临在的体验中，似乎可以预见到相互依存的缘起和空性之间有一种可预见的关系。

A week ago, the clear experience of Maha dawned and became quite effortless and at the same time there is a direct realization that it is also a natural state.

一周前，对摩诃的明确体验悄然显现，变得相当不费力，同时也直接证悟到这也是一种自然状态。

In Sunyata, Maha is natural and must be fully factored into the path of experiencing whatever arises.

在空性中，摩诃是自然的，必须完全纳入体验任何呈现的事物的道路。

Nevertheless Maha as a ground state requires the maturing of non-dual experience; we cannot feel entirely as the interconnectedness of everything coming spontaneously into being as this moment of vivid manifestation with a divided mind.

然而，摩诃作为基本状态需要非二元体验的成熟；我们不能以（二元）分裂的心智来完全感受为一切事物相互关联性而自然呈现为这一刻生动的表现。

The universe is this arising thought.

宇宙就是这个生起的念头。

The universe is this arising sound.

宇宙就是这个生起的声音。

Just this magnificent arising!

就是这个壮丽的生起！

Is Tao.

是道。

Homage to all arising.

向所有生起致敬。

On Spontaneous Perfection

关于自发的圆满

Lastly, when these 2 experiences inter-permeate, what is really needed is simply to experience whatever arises openly and unreservedly.

最后，当这两种体验相互渗透时，真正需要的只是坦率无保留地体验任何出现的事物。

It may sound simple but do not underestimate this simple path; even aeon lives of practices cannot touch the depth of its profundity.

这可能听起来简单，但不要低估这条简单的路径；即使是永恒生活的修持也无法触及其深度。


In fact all the subsections -- “On Stanza One”, “On Stanza Two”, “On Emptiness”, there is already certain emphasis of the natural way.

实际上所有的子段——“第一节”，“第二节”，“关于空性”，已经对自然之道有了一定的强调。

With regards to the natural way, I must say that spontaneous presence and experiencing whatever arises openly, unreservedly and fearlessly is not the 'path' of any tradition or religion -- be it Zen, Mahamudra, Dzogchen, Advaita, Taoism or Buddhism.

关于自然之道，我必须说，自发的临在和无保留、无所畏惧地体验任何出现的事物，并不是任何传统或宗教的'道'——无论是禅宗，大手印，大圆满，不二派，道教还是佛教。

In fact the natural way is the 'path' of Tao but Taoism cannot claim monopoly over the 'path' simply because it has a longer history.

实际上，自然之道是'道'的道，但是道教不能仅仅因为它有更长的历史就声称对'道'有垄断权。

My experience is that any sincere practitioner after maturing non-dual experiences will eventually come to this automatically and naturally.

我的体验是，任何真诚的实践者在非二元体验成熟后，最终都会自然而然地来到这里。

It is like in the blood, there is no other way than the natural way.

就像在血液中，没有其他方式可以超越自然之道。

That said, the natural and spontaneous way is often misrepresented.

话虽如此，自然和自发的方式经常被误解。

It should not be taken to mean that there is no need to do anything or practice is unnecessary.

这并不意味着没有必要做任何事情，或者修行是没有必要的。

Rather it is the deepest insight of a practitioner that after cycles and cycles of refining his insights on the aspect of anatta, emptiness and dependent origination, he suddenly realized that anatta is a seal and non-dual luminosity and emptiness have always been ‘the ground’ of all experiences.

相反，修行者最深入的洞见是，在反复提炼他对无我、空性和缘起的洞见之后，他突然意识到无我是/本我一种法印，非二元的光明和空性一直都是所有经验的‘基础’。

Practice then shift from ‘concentrative’ to ‘effortless’ mode and for this it requires the complete pervading of non-dual and emptiness insights into our entire being like how “dualistic and inherent views” has invaded consciousness.

然后，修持从‘专注’模式转变为‘无为’/不费力的模式，为此，它需要非二元和空性的般若智完全渗透到我们的整个生命中，就像“二元见和自性见”如何侵入了我们的意识。

In any case, care must be taken not to make our empty and luminous nature into a metaphysical essence.

无论如何，必须谨慎，不要将我们空性而明亮的本质转化为形而上学/超自然的本质。

I will end with a comment I wrote in another blog Luminous Emptiness as it summarizes pretty well what I have written.

我将以我在另一个博客"光明的空性"中写的评论作为结尾，因为它很好地总结了我所写的内容。

The degree of “un-contrivance”, is the degree of how unreserved and fearless we open to whatever is.

“无为”的程度，就是我们如何毫无保留，无所畏惧地向一切开放的程度。

For whatever arises is mind, always seen, heard, tasted and experienced.

因为无论出现什么，都是心，总是被看见、听见、品味和体验。

What that is not seen, not heard and not experienced, is our conceptual idea of what mind is.

那没有被看见、听见和体验的，是我们关于心的概念性想法。

Whenever we objectify the “brilliance, the pristine-ness” into an entity that is formless, it becomes an object of grasp that prevents the seeing of the “forms”, the texture and the fabric of awareness.

每当我们将“光明，原始性”物化为无形的实体，它就成为了一个阻止我们看见“形色”，灵觉的质地和面料。

The tendency to objectify is subtle, we let go of 'selfness' yet unknowingly grasped ‘nowness’ and ‘hereness’.

实体化的倾向很微妙，我们放下了'自我性'，却不知不觉地抓住了'现在性'和'这里性'。

Whatever arises merely dependently originates, needless of who, where and when.

无论何时出现的都仅仅是缘起，不需要一个谁，何时、何地。

All experiences are equal, luminous yet empty of self-nature.

所有的体验都是平等的，明亮的，但又空无自性。

Though empty it has not in anyway denied its vivid luminosity.

尽管空性，但并没有以任何方式否定其生动的光辉。

Liberation is experiencing mind as it is.

解脱就是体验心如其所是。

Self-Liberation is the thorough insight that this liberation is always and already is; Spontaneously present, naturally perfected!

自行解脱是深入洞见这个解脱始终如此；自发地临在，自然地完美！

PS:

附言：

We should not treat the insight of emptiness as 'higher' than that of non-dual luminosity.

我们不应该将对空性的洞见视为比非二元光明更'高'。

It is just different insights dawning due to differing conditions.

这只是由于不同条件而引发的

To some practitioners, the insight of our empty nature comes before non-dual luminosity.

对于一些修行者来说，在非二元光明之前达到空性的洞见。

For a more detailed conceptual understanding of Emptiness, do read the article "Non-Dual Emptiness" by Dr. Greg Goode.

要更深入地理解空性的概念，请阅读Greg Goode博士的文章"非二元空性"。
Labels: Anatta, Emptiness, Luminosity, Maha, Non Dual, Spontaneous Presence |
标签：无我，空性，光明，摩诃，非二元，自发临在 |

“As a start it is almost not possible not to feel dualistic.

“一开始，几乎不可能不感到二元对立。

An observer observing the observed is our ordinary experience and it will appear that this is an experiential fact.

一个观察者在观察被观察的，这是我们的日常经验，这似乎是一个经验性的事实。

Therefore we should not rush into anything but just simply recognize the ‘cause’.

因此我们不应该匆忙做任何事，只需要简单地认识到‘原因’。

The cause that made us see in such a way is termed ‘ignorance’. Try to understand ‘ignorance’ not as not knowing but a form of knowing instead.

使我们以这种方式看待的原因被称为‘无明’。试图理解‘无明’，不是作为不知道，而是作为一种知道的形式。

See it as a very deep form of ‘dualistic knowing’ that we have taken it to be truth.

将其视为一种非常深刻的‘二元认知’形式，我们认为这就是真理。

We then proceed to overcome this wrong view in 2 steps; one by strongly and firmly establishing the right view to replace our existing ‘dualistic and inherent view’ and second, practice seeing in bare attention to lessen the grip of views.

然后，我们将通过两个步骤来克服这个错误的观点；一个是强烈而坚定地建立正确的正知正见以替代我们现有的'二元见和自性见'，第二个是通过裸露的觉照力去观，以减少知见的影响。

Practice being bare in bodily sensation till there is a very strong clear mirror feeling in bodily sensation.

在身体感觉中保持赤裸裸的状态，直到在身体感觉中有一种非常强烈清晰的镜子感觉。

Then with the right view, non-dual will dawn.

然后，有了正知正见，非二元就会出现。

Without the right view, it will most likely turn into a mirror reflecting phenomena experience.

没有正知正见，它很可能会变成一个反映现象的镜子的体验。

Practices can take decades and often quite frustrating and challenging during the journey.

修持可能需要数十年时间，并且在此过程中经常会感到非常沮丧和具有挑战性。

But have faith, be patient and have confidence, all effort will prove worthwhile eventually.

但要有信心，耐心，并有自信，所有的努力最终都将被证明是值得的。

A simple summary I use to help my practice:-

我用来帮助我的修持的一个简单总结：-

When there is simply a pure sense of existence;

当存在一种简单纯粹的存在感；

When awareness appears mirror like;

当灵觉像镜子一样呈现；

When sensations become pristine clear and bright;

当感觉变得清晰明亮；

This is Luminosity.

这就是光明。

When all arising appear disconnected;

当所有的生起都显得不相连；

When appearance springs without a center;

当一切相没有中心就涌现；

When phenomena appears to be on their own without controller;

当现象似乎没有控制者就自行出现；

This is No Doer-ship.

这就是无作者。

When subject/object division is seen as illusion;

当主体/对象的划分被看作是幻觉；

When there is clarity that no one is behind thoughts;

当清楚没有人在思想背后；

When there is only scenery, sounds, thoughts and so forth;

当只有风景，声音，思想等等；

This is Anatta.

这就是无我。

When phenomena appears pristinely crystal;

当现象清晰如水晶般呈现；

When there is merely one seamless experience;

当只有一种无缝的体验；

When all is seen as presence;

当所有的一切都被看作是临在；

This is Non-dual Presence.

这就是非二元临在。

When we feel fully the unfindability and unlocatability of phenomena;

当我们完全感觉到现象的不可寻找性和不可定位性；

When all experiences are seen as ungraspable;

当所有的体验都被视为不可得；

When all mind boundaries of in/out, there/here, now/then dissolve;

当所有的心灵边界，内/外，那里/这里，现在/然后都消融；

This is Emptiness.

这就是空性。

When interconnectedness of everything is wholly felt;

当一切的互联性被完全感觉到；

When arising appears great, effortless and wonderful;

当生起/呈现显得大如虚空，无费力和美妙；

When presence feels universe;

当临在感觉像宇宙；

This is Maha.

这就是摩诃。

When arising is not caged in who, where and when;

当生起/呈现不被限制在谁，何处和何时；

When all phenomena appear spontaneous and effortless;

当所有现象都显得自发和不费力；

When everything appears right every where, every when;

当一切在任何地方，任何时候都显得正确；

This is Spontaneous Perfection.

这就是自然圆满。

Seeing these as the ground of all experiences;

将这些看作所有经验的基础；

Always and already so;

始终如此，已然如此；

This is Wisdom.

这就是智慧。

Experiencing the ground in whatever arises;

无论出现什么，都去体验这个基础；

This is Practice.

这就是修持。

Happy journey."

祝你旅途愉快。

"Now over the course of hundreds [or thousands] of years, there are voluminous scripts about this and that…

“在几百年[或几千年]的时间里，有关这个那个的脚本多如牛毛…

what is important is just the essence…

重要的只是精髓…

Meaning, if you go into emptiness teaching and dependent origination, just [focus on] the essence...

意思是，如果你深入空性教学和缘起，只要[关注]精髓...

treat it just like koan…

把它当成公案…

there is no Zen koan like Madhyamaka that can allow us to penetrate so deeply. There is no koan like Dogen’s total exertion that can convey the experience of this immensity of being "connected" in such a magical way…

没有像中观派这样的禅宗公案能让我们如此深入地穿透。也没有像道元的全力以赴这样的公案可以如此神奇地传达这种巨大的被“连接”体验…

To me, just these 4 pointings are sufficient: direct pointing to awareness, to anatta, to total exertion and emptiness. The rest is deepening your insights and realizations through encounter and devoted practices.”

对我来说，只有这四点就足够了：直接指向灵觉，无我，全力以赴（摩诃）和空性。其余的是通过遭遇和专注的修法来深化你的洞察和体悟。”

• John Tan, 2017