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論無我，空性，摩訶與平凡，和自然圓滿
Translated from English to Chinese with the help of William, another friend, myself, and ChatGPT.
請聆聽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
請看：(Traditional Chinese) 佛性不是“我是/我在/本我” - Buddha Nature is NOT "I Am"
On Anatta (No-Self), Emptiness, Maha and Ordinariness, and Spontaneous Perfection
論無我，空性，摩訶與平凡，和自然圓滿
Also see:
同見：
Two Types of Nondual Contemplation after I AM
“我是/本我”之后的兩種不二觀
+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，近日來，相關于“無我”的主題一直在論壇上被探討。大抵是“緣”分已至。接下來，我將簡略的分享一些我對“無我”的親身經歷。純粹分享，并不代表權威。
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.
下面的兩節詩在我體驗“無我”中，起了至關重要的作用。雖然他們傳達了一樣的意思，但是冥想這兩節詩會產生不同的體驗頓悟 - 一個是空性的角度，另一個則是無二元的光明。從這些體驗中所產生的頓悟是具有啟蒙性的，因為他們與我們通常理解中“什么是本覺”是相悖的。
There is thinking, no thinker
There is hearing, no hearer
There is seeing, no seer
有思維，沒有思想者
有聽覺，沒有聽者
有視覺，沒有觀者
In thinking, just thoughts
In hearing, just sounds
In seeing, just forms, shapes and colors.
思考中，只有思想
聆聽中，只有大音
觀看中，只有形態，形狀與顏色
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’.
在繼續進行之前，絕對重要的是要知道這些詩節無法通過推理、邏輯演繹或歸納來正確理解。 并不是說它們有什么神秘或超然的地方，只是心理喋喋不休的方式是一種“錯誤的方法”。 正確的技巧是通過Vipassana（毗婆舍那，意思是觀察如其本然的實相）或更直接和更專注與存粹/裸露的覺知方式，允許觀察事物的本來面目。 順便說一句，當非二元的洞見成熟時，這種覺知方式會變得自然，在此之前它可能會非常“費力”。
On the first stanza
第一詩節
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.
從第一節的最初一瞥中得到的兩個最明顯的體驗是缺乏作者和缺乏主體的直觀洞見。 這兩個經歷是我七個階段的洞見中第五階段的關鍵。
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.缺乏鏈接和協調經驗的作者。
沒有“我”的聯系，現象（思想、聲音、感受等等）就會像泡沫一樣，自由地、自發/自然地、無邊無際地漂浮和顯化。 隨著作者的缺乏，同時也帶來了一種深刻的自由感和透明感。 當我們對“自性見”過于執著時，將無法正確的理解。這聽起來可能很諷刺，但從經驗上來說確實如此。 令人驚訝的是，“自性見”如何阻礙我們將自由視為無作者、相依和相互聯系、光明和非二元的臨在。
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.對缺乏主體的直觀洞見。
在這種情況下，有了一個“沒有主體”的直接認知。 只是一個念頭接著另一個念頭。 所以總是一個思想在觀察另一個思想，而不是觀察者在觀察思想。 然而，這種認識的要點偏向于一種自發/自然的解脫體驗和對現象空性本質的模糊一瞥——也就是說，暫時性/短暫的現象是泡沫狀的和暫時性/短暫的，沒有實體或固體。 在這個階段，我們不應該誤解我們已經徹底體驗了現象和意識的“空性”本質，盡管我們會有這種想法的引誘。 -:)
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,
根據個體的情況，“總是思想在觀察思想而不是觀察者在觀察思想”或者“觀察者就是那個念頭”可能不會很明顯。因為這是關鍵的洞見，也是解脫道上不能出錯的一步，所以我不禁用不敬的語氣說：
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.
對于那些大師所教授的，
“讓念頭生起滅去，
將背景明鏡視為完美且不受影響。”
恕我直言，他們只是“胡說八道”一些美好但被迷惑的東西。
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!
看到念頭背后無我。
先是一個念頭接著另一個念頭。
隨著洞見的深入，會有更深的領悟，
永遠只是，一個念頭！
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.
這就是無我的全部目的。要徹底看透這個背景在現實中是不存在的。存在的是一個流、一個動作或一個業（造作）。沒有做者或被做的任何事，只有做（行動）；沒有禪修者(meditator)，也沒有禪坐（meditation），只有在坐禪（meditating)。從放下的角度來看，“觀察者觀察念頭”會產生一種印象，即觀察者允許念頭生起和消退，而其本身不受影響。這是一種錯覺；它是偽裝成“放下”的“持著”。當我們體悟到從一開始就沒有背景時，現實就會表現為一個整體的放下。通過練習，隨著洞見的成熟，“意圖”逐漸減少，而“做”將逐漸被體驗為僅僅是自發/自然的發生，就像宇宙在做功一樣。有了來自“緣起”的一些指示，我們就可以進一步深入觀察，將這種發生看作是一切事物與一切事物相互作用的純粹表達。事實上，如果我們不具體化“宇宙”，那就是——一種無論何時何地都恰到好處的相依生起的表達。
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.
理解這一點，修行就是簡單地開放與任何事物。
因為無論何時何地，這種純粹的發生都是恰到好處的。
雖然沒有地方可以稱之為家，但四處為家。
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.
當經歷在大自在的修行中成熟，
這些經歷是摩訶！ 偉大、奇跡和極樂。
在看、吃、嘗這些世俗的活動中，
詩意地表達，仿佛整個宇宙都在禪修。
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.
說的和表達的，真的都是不一樣的味道，
這一切的一切相依起源，
如同這一刻栩栩如生的閃爍。
到那時，瞬態現象顯然已經以完美的方式發生； 展開必須展開的東西，展現必須展現的東西，并在該去的時候消退。 這種暫時性/短暫的發生沒有問題，唯一的問題是有一個“額外的鏡子”，由于念頭的抽象能力而具體化。 鏡子并不完美； 所發生的才是完美。 只有在二元和自性見的觀點下，鏡子才顯得完美。
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.
我們根深蒂固的二元知見已經非常微妙地、不知不覺地將“光明面”擬人化為觀察者，摒棄“空面”作為暫時性/短暫的現象。 修行的主要挑戰就是要清楚地見到光明與空性是一體的，是不可分割的，它們從來沒有也永遠不會分開。
On the second stanza
第二詩節
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. -:)
對于第二節，重點是瞬態現象的生動、清凈。思想、聲音和所有瞬態都與覺知無法區分。 沒有體驗者--體驗的分割，只有一種無縫的自發/自然體驗作為思想者/思想、聽者/聲音、觸覺者/感覺等出現。 在聽覺上，聽者和聲音是不可區分的。 對于任何熟悉“我是/本我”體驗的人來說，那種純粹的存在感，那種讓人感覺如此真實的強大臨在明覺的體驗，都是難以忘懷的。 當背景消失后，所有前景現象都顯現為臨在明覺。 它就像自然的vipassanic（毗婆舍那，意思是觀察如其本然的實相），或者簡單地說，在覺知中赤身裸體。 從電腦（PC）的嘶嘶聲，到移動中的捷運列車的振動，再到雙腳著地的感覺，所有這些體驗都非常清晰，如同“我是/本我”而不亞于“我是/本我”。 臨在仍然完全臨在，沒有什么是否認的。 -:)
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/主客的劃分只是一個假設。
因此，有人（我）放棄和被放棄的某些東西是一種幻覺。
當自我變得越來越透明，
同樣，現象變得越來越明亮。
在徹底透明的情況下，所有發生的都是純凈而生動與清晰的。
處處顯明，處處生機！
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".
屆時將很明顯，只有根深蒂固的二元知見模糊了我們對這一經驗事實的洞見。 在實際體驗中，只有現象顯現的水晶般清晰。 成熟這種經驗，身心溶解為純粹非二元的光明，所有現象都被體會為這種非二元的光明臨在的表現——這是導致“一切即是心”的關鍵洞見。
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，不要過于應接不暇或過度要求什么是不必要的； 而是進一步調查。 這種非二元的光明是否表現出任何獨立、不變和恒常的自性特征？ 修行者有時仍會在不知不覺中固化非二元臨在而陷入困境。 正如我見解的 7 個階段的第 4 階段所描述的那樣，這留下了“一面鏡子”的痕跡。 雖然經驗是不二的，但空性的洞見仍然沒有。 盡管二元關系已經充分松動，但“固有”知見(自性見）仍然很強烈。
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.
當“主體”消失時，經驗變得不二，但我們忘記了“客體”。 當對象被進一步清空時，我們見到了法身。 一定要清楚地看到，對于第一次被穿透的“主體”，它只是一個整理 5蘊的標簽，但對于要被否定的下一個層次，我們正在清空的是臨在——不是標簽 而是本質上不二元的臨在本身。
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.
對于已經成熟非二元的洞見的虔誠佛教修行者，他們可以提醒自己，如果非二元在是最終的，為什么佛陀還需要如此強調緣起？ 這種體驗仍然是吠檀多(印度教的不二論）式的，更像是大梵(印度教的梵我）而不是“空性”。 必須借助緣起和空性來打破這種“非二元臨在的穩固性”。 知道了這一點，修行者就可以進一步了解非二元臨在的空性（緣起）本質。 根據第一詩節，它是對無我體驗的進一步提煉。
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，他們在非二元洞見之后停留在非二元臨在中是很常見的。 他們樂于“砍柴挑水”和“春來草自生”。 沒有什么可以強調的；這經驗視乎是終結 。 希望“緣”（條件）能夠讓這些修行者看到這個阻止見識的微妙痕跡。
On Emptiness
論空
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’.
如果我們觀察念頭并問念頭在哪里生起，它是如何生起的，“念頭”是什么樣的。 “思想”將揭示其本質是空的——生動地呈現但完全無法定位。 非常重要的是不要推斷、思考或概念化，而是用我們的整個存在來感受這種“不可得”和“不可定位”。 它似乎位于“某處”，但無法找到它。 它只是“那里”的某個地方的印象，但從來沒有“那里”。 類似地，“這里”和“現在”只是由感覺、因緣聚合形成的印象，沒有任何事物是有自體性地在“那里”；就和“自我”同樣是空的。
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.
這種不可得、不可定位的空性不僅是“思想”所特有的。 所有的體驗或感覺都是如此——生動地呈現但無實體、不可得、自發/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.
如果我們觀察一朵如此鮮艷、清晰、就在我們面前的紅色花朵，“紅色”只是看起來“屬于”這朵花，實際上并非如此。 紅色的視覺并非在所有動物物種中出現（狗無法感知顏色），“紅色”也不是心靈的固有屬性。 如果給予“量子視力”來觀察原子結構，則類似地在任何地方都找不到屬性“紅色”，只有幾乎完整的空間/空隙，沒有可感知的形狀和形式。 任何相都是因緣而生的，因此沒有任何自性存在或固定的屬性、形狀、形式或“紅色性”——只是光明而空性，只是沒有固有/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.
同樣，當站在燃燒的火坑前時，整個“火”的現象、燃燒的熱量、整個“熱性”的感覺如此生動地呈現，看起來如此真實，但當檢查它們時，它們也不是固有的“在那里” ——只要有條件，就隨緣顯相。 令人驚訝的是，二元和自性見把無縫的體驗被困住成一個誰-何在-何地的構念。
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.
所有的經驗都是空的。 它們就像空中花，就像池塘表面的畫。 沒有辦法指出經驗的某一時刻，說這是“入”，那是“出”。 所有的“進”都是“出”； 對于覺知/意識而言，無縫的體驗就是一切。 重要的不是鏡子或池塘，而是顏料在池塘表面閃爍、如幻的現象的過程； 如幻而不是幻境，如夢而不是夢境。 這是所有經驗的根基。
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，這種“不可得和不可定位”的性質并不是全部。 還有這種摩訶，這種偉大、無邊界的“相互聯系”的感覺。 當有人敲響鈴鐺時，人、棍子、鈴鐺、空氣的振動、耳朵和神奇的聲音出現——“咚……重新響起……”都是個無縫一體的發生，一體的體驗。 呼吸時，就是這全體/一整個呼吸； 是所有的因緣結合在一起，產生了整個呼吸的感覺，好像整個宇宙都在做這一呼一吸。 這種摩訶經驗的意義不在于語言； 在我看來，沒有這種體驗，就沒有真正的“互聯”體驗，而且非二元臨在是不完整的。
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.
我們空性的體驗與非二元一體的體驗非常不同。 例如，“距離”在非二元一體中通過看穿主客體劃分的虛幻方面而被克服，并導致一體非二元的臨在。 它把一切都看成是‘這個’，但體驗空性是通過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.
當我們深入探索這個性質時，不需要一個“何處的地方”，一個“何時的時間”，或一個“誰-我”。
When hearing sound, sound is neither ‘in here’ nor ‘out there’, it is where it is and gone!
聽到聲音時，聲音既不在“這里”，也不在“那里”，它就在它應該在的地方，然后就消失了！
All centers and reference points dissolve with the wisdom that manifestation dependently originates and hence empty.
所有的中心和參考點都隨著一切呈現都是緣起而空無自性的般若智慧所化解。
The experience creates an "always right wherever and whenever is" sensation.
這種體驗創造了一種“無論何時何地總是正確”的感覺。
A sensation of home everywhere though nowhere can be called home.
一種無處可稱為家，但一切處都在家的感覺。
Experiencing the emptiness nature of presence, a sincere practitioner becomes clear that indeed the non-dual presence is leaving a subtle mark;
體驗到臨在的空性，真誠的修行者明白，非二元的臨在確實留下了細微的痕跡；
seeing its nature as empty, the last mark that solidifies experiences dissolves.
見到其空性的本質，實體化經驗的最后痕跡就會消解。
It feels cool because presence is made more present and effortless.
這感覺很酷，因為臨在變得更加呈現/展示（present）和無費力。
We then move from "vivid non-dual presence" into "though vividly and non-dually present, it is nothing real, empty!".
我們然后從“生動的非二元臨在”轉向“雖然生動且非二元地顯現，但它是無真實的，空的！”。
On Maha and Ordinariness
關于摩訶和平凡性
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.
摩訶的體驗可能聽起來像是在追求某種體驗，似乎與禪宗佛教推崇的“開悟的平凡性”相矛盾。
This is not true and in fact, without this experience, non-dual is incomplete.
這并不是真的，事實上，沒有這種體驗，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.
這個部分并不是關于摩訶作為一個要達到的階段，而是要見到空性是摩訶（大、無量無邊）的本質。
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.
在摩訶中，人不感覺自我，而是“感覺”宇宙；人不感覺'梵'，而是感覺'相互聯系'；人不因'依賴和相互聯系'感到'無助'，而是感覺無邊界，自發且奇妙。
Now lets get back to 'ordinariness'.
現在讓我們回到'平凡性'。
Ordinariness has always been Taoism’s forte.
平凡性一直是道教的強項。
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.
在禪宗中，我們也看到這一點在洞山的五位和十牛圖這些開悟模型中被描繪的重要性。
But ordinariness must only be understood that non-dual and the Maha world of suchness is nothing beyond.
但是，必須理解平凡性，即非二元和摩訶的真如世界并無超越。
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.
沒有可以到達的超越境界，也從未是從我們的日常世界分離出的某種狀態；相反，它是將這種原始、原初和未被污染的非二元和摩訶體驗帶入最平凡的活動中。
If this experience is not found in most mundane and ordinary activities then practitioners have not matured their understandings and practices.
如果這種體驗沒有在最平凡和普通的活動中找到，那么修行者就還沒有使他們的理解和修持成熟。
Before Maha experience has always been rare occurrence in the natural state and was treated as a passing trend that comes and goes.
在摩訶體驗之前，自然狀態中的罕見現象總是被視為一種來來去去的趨勢。
Inducing the experience often involves concentration on repeatedly doing some task for a short period of time.
引發這種體驗通常涉及在短時間內專注于重復做某些任務。
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，如果我們呼吸進出，進出......直到只有這種完整的呼吸感覺，就像所有的因果條件都匯集到這一刻的顯現。
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.
如果我們專注于聽某人敲鐘，棒子，鐘聲，空氣的振動，耳朵都聚集在一起，使這種聲音的感覺產生，我們就會有摩訶體驗。
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，自從將依賴緣起的教誨融入非二元臨在以來，這種體驗多年來已變得更“可到達的”，但這從未被理解為基本狀態。
There seems to be a predictable relationship of seeing interdependent arising and emptiness on the experience of non-dual presence.
在非二元臨在的體驗中，似乎可以預見到相互依存的緣起和空性之間有一種可預見的關系。
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，對摩訶的明確體驗悄然顯現，變得相當不費力，同時也直接證悟到這也是一種自然狀態。
In Sunyata, Maha is natural and must be fully factored into the path of experiencing whatever arises.
在空性中，摩訶是自然的，必須完全納入體驗任何呈現的事物的道路。
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，摩訶作為基本狀態需要非二元體驗的成熟；我們不能以（二元）分裂的心智來完全感受為一切事物相互關聯性而自然呈現為這一刻生動的表現。
The universe is this arising thought.
宇宙就是這個生起的念頭。
The universe is this arising sound.
宇宙就是這個生起的聲音。
Just this magnificent arising!
就是這個壯麗的生起！
Is Tao.
是道。
Homage to all arising.
向所有生起致敬。
On Spontaneous Perfection
關于自發的圓滿
Lastly, when these 2 experiences inter-permeate, what is really needed is simply to experience whatever arises openly and unreservedly.
最后，當這兩種體驗相互滲透時，真正需要的只是坦率無保留地體驗任何出現的事物。
It may sound simple but do not underestimate this simple path; even aeon lives of practices cannot touch the depth of its profundity.
這可能聽起來簡單，但不要低估這條簡單的路徑；即使是永恒生活的修持也無法觸及其深度。
In fact all the subsections -- “On Stanza One”, “On Stanza Two”, “On Emptiness”, there is already certain emphasis of the natural way.
實際上所有的子段——“第一節”，“第二節”，“關于空性”，已經對自然之道有了一定的強調。
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.
關于自然之道，我必須說，自發的臨在和無保留、無所畏懼地體驗任何出現的事物，并不是任何傳統或宗教的'道'——無論是禪宗，大手印，大圓滿，不二派，道教還是佛教。
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.
實際上，自然之道是'道'的道，但是道教不能僅僅因為它有更長的歷史就聲稱對'道'有壟斷權。
My experience is that any sincere practitioner after maturing non-dual experiences will eventually come to this automatically and naturally.
我的體驗是，任何真誠的實踐者在非二元體驗成熟后，最終都會自然而然地來到這里。
It is like in the blood, there is no other way than the natural way.
就像在血液中，沒有其他方式可以超越自然之道。
That said, the natural and spontaneous way is often misrepresented.
話雖如此，自然和自發的方式經常被誤解。
It should not be taken to mean that there is no need to do anything or practice is unnecessary.
這并不意味著沒有必要做任何事情，或者修行是沒有必要的。
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，修行者最深入的洞見是，在反復提煉他對無我、空性和緣起的洞見之后，他突然意識到無我是/本我一種法印，非二元的光明和空性一直都是所有經驗的‘基礎’。
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，修持從‘專注’模式轉變為‘無為’/不費力的模式，為此，它需要非二元和空性的般若智完全滲透到我們的整個生命中，就像“二元見和自性見”如何侵入了我們的意識。
In any case, care must be taken not to make our empty and luminous nature into a metaphysical essence.
無論如何，必須謹慎，不要將我們空性而明亮的本質轉化為形而上學/超自然的本質。
I will end with a comment I wrote in another blog Luminous Emptiness as it summarizes pretty well what I have written.
我將以我在另一個博客"光明的空性"中寫的評論作為結尾，因為它很好地總結了我所寫的內容。
The degree of “un-contrivance”, is the degree of how unreserved and fearless we open to whatever is.
“無為”的程度，就是我們如何毫無保留，無所畏懼地向一切開放的程度。
For whatever arises is mind, always seen, heard, tasted and experienced.
因為無論出現什么，都是心，總是被看見、聽見、品味和體驗。
What that is not seen, not heard and not experienced, is our conceptual idea of what mind is.
那沒有被看見、聽見和體驗的，是我們關于心的概念性想法。
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.
每當我們將“光明，原始性”物化為無形的實體，它就成為了一個阻止我們看見“形色”，靈覺的質地和面料。
The tendency to objectify is subtle, we let go of 'selfness' yet unknowingly grasped ‘nowness’ and ‘hereness’.
實體化的傾向很微妙，我們放下了'自我性'，卻不知不覺地抓住了'現在性'和'這里性'。
Whatever arises merely dependently originates, needless of who, where and when.
無論何時出現的都僅僅是緣起，不需要一個誰，何時、何地。
All experiences are equal, luminous yet empty of self-nature.
所有的體驗都是平等的，明亮的，但又空無自性。
Though empty it has not in anyway denied its vivid luminosity.
盡管空性，但并沒有以任何方式否定其生動的光輝。
Liberation is experiencing mind as it is.
解脫就是體驗心如其所是。
Self-Liberation is the thorough insight that this liberation is always and already is; Spontaneously present, naturally perfected!
自行解脫是深入洞見這個解脫始終如此；自發地臨在，自然地完美！
PS:
附言：
We should not treat the insight of emptiness as 'higher' than that of non-dual luminosity.
我們不應該將對空性的洞見視為比非二元光明更'高'。
It is just different insights dawning due to differing conditions.
這只是由于不同條件而引發的
To some practitioners, the insight of our empty nature comes before non-dual luminosity.
對于一些修行者來說，在非二元光明之前達到空性的洞見。
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，請閱讀Greg Goode博士的文章"非二元空性"。
Labels: Anatta, Emptiness, Luminosity, Maha, Non Dual, Spontaneous Presence |
標簽：無我，空性，光明，摩訶，非二元，自發臨在 |
“As a start it is almost not possible not to feel dualistic.
“一開始，幾乎不可能不感到二元對立。
An observer observing the observed is our ordinary experience and it will appear that this is an experiential fact.
一個觀察者在觀察被觀察的，這是我們的日常經驗，這似乎是一個經驗性的事實。
Therefore we should not rush into anything but just simply recognize the ‘cause’.
因此我們不應該匆忙做任何事，只需要簡單地認識到‘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.
使我們以這種方式看待的原因被稱為‘無明’。試圖理解‘無明’，不是作為不知道，而是作為一種知道的形式。
See it as a very deep form of ‘dualistic knowing’ that we have taken it to be truth.
將其視為一種非常深刻的‘二元認知’形式，我們認為這就是真理。
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，我們將通過兩個步驟來克服這個錯誤的觀點；一個是強烈而堅定地建立正確的正知正見以替代我們現有的'二元見和自性見'，第二個是通過裸露的覺照力去觀，以減少知見的影響。
Practice being bare in bodily sensation till there is a very strong clear mirror feeling in bodily sensation.
在身體感覺中保持赤裸裸的狀態，直到在身體感覺中有一種非常強烈清晰的鏡子感覺。
Then with the right view, non-dual will dawn.
然后，有了正知正見，非二元就會出現。
Without the right view, it will most likely turn into a mirror reflecting phenomena experience.
沒有正知正見，它很可能會變成一個反映現象的鏡子的體驗。
Practices can take decades and often quite frustrating and challenging during the journey.
修持可能需要數十年時間，并且在此過程中經常會感到非常沮喪和具有挑戰性。
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，所有的努力最終都將被證明是值得的。
A simple summary I use to help my practice:-
我用來幫助我的修持的一個簡單總結：-
When there is simply a pure sense of existence;
當存在一種簡單純粹的存在感；
When awareness appears mirror like;
當靈覺像鏡子一樣呈現；
When sensations become pristine clear and bright;
當感覺變得清晰明亮；
This is Luminosity.
這就是光明。
When all arising appear disconnected;
當所有的生起都顯得不相連；
When appearance springs without a center;
當一切相沒有中心就涌現；
When phenomena appears to be on their own without controller;
當現象似乎沒有控制者就自行出現；
This is No Doer-ship.
這就是無作者。
When subject/object division is seen as illusion;
當主體/對象的劃分被看作是幻覺；
When there is clarity that no one is behind thoughts;
當清楚沒有人在思想背后；
When there is only scenery, sounds, thoughts and so forth;
當只有風景，聲音，思想等等；
This is Anatta.
這就是無我。
When phenomena appears pristinely crystal;
當現象清晰如水晶般呈現；
When there is merely one seamless experience;
當只有一種無縫的體驗；
When all is seen as presence;
當所有的一切都被看作是臨在；
This is Non-dual Presence.
這就是非二元臨在。
When we feel fully the unfindability and unlocatability of phenomena;
當我們完全感覺到現象的不可尋找性和不可定位性；
When all experiences are seen as ungraspable;
當所有的體驗都被視為不可得；
When all mind boundaries of in/out, there/here, now/then dissolve;
當所有的心靈邊界，內/外，那里/這里，現在/然后都消融；
This is Emptiness.
這就是空性。
When interconnectedness of everything is wholly felt;
當一切的互聯性被完全感覺到；
When arising appears great, effortless and wonderful;
當生起/呈現顯得大如虛空，無費力和美妙；
When presence feels universe;
當臨在感覺像宇宙；
This is Maha.
這就是摩訶。
When arising is not caged in who, where and when;
當生起/呈現不被限制在誰，何處和何時；
When all phenomena appear spontaneous and effortless;
當所有現象都顯得自發和不費力；
When everything appears right every where, every when;
當一切在任何地方，任何時候都顯得正確；
This is Spontaneous Perfection.
這就是自然圓滿。
Seeing these as the ground of all experiences;
將這些看作所有經驗的基礎；
Always and already so;
始終如此，已然如此；
This is Wisdom.
這就是智慧。
Experiencing the ground in whatever arises;
無論出現什么，都去體驗這個基礎；
This is Practice.
這就是修持。
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…
“在幾百年[或幾千年]的時間里，有關這個那個的腳本多如牛毛…
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，如果你深入空性教學和緣起，只要[關注]精髓...
treat it just like koan…
把它當成公案…
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…
沒有像中觀派這樣的禪宗公案能讓我們如此深入地穿透。也沒有像道元的全力以赴這樣的公案可以如此神奇地傳達這種巨大的被“連接”體驗…
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.”
對我來說，只有這四點就足夠了：直接指向靈覺，無我，全力以赴（摩訶）和空性。其余的是通過遭遇和專注的修法來深化你的洞察和體悟。”
• John Tan, 2017
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請看：(Traditional Chinese) 佛性不是“我是/我在/本我” - Buddha Nature is NOT "I Am"
