Showing posts with label One Thought Traveler (一念行者). Show all posts
Showing posts with label One Thought Traveler (一念行者). Show all posts

Another translation of One Thought Traveller's articles.

http://blog.sina.com.cn/s/blog_5b4d23f60102ea62.html

只管观呼吸去 (Only Care for Observing/Contemplating Breathing)

(2014-01-21 05:52:02)
观呼吸是一种简洁
而又有巨大意义和力量的普通且神奇之法,
坚持观察它,深入修行它,
必然如贫得宝,如暗遇明。

Contemplating/observing the breathe is a kind of concise/succinct/pithy
Dharma that is ordinary and miraculous yet able to have enormous significance and power
Persist in observing it, deeply practice it,
Then one will certainly be like a poor person obtaining a jewel, like darkness meeting brightness.

观呼吸,
初期只管观呼吸,
中期只管观呼吸,
后期只管观呼吸,
观呼吸如饮蜜,初、中、后皆甜。

Observing/contemplating the breath,
In the initial stage only being concerned with observing the breath,
In the middle stage only being concerned with observing the breath,
In the later stage only being concerned with observing the breath,
Observing the breath like drinking honey, (during the) initial, middle and late (phases) it is all sweet.

观呼吸,
呼吸进来了——这是事实,
呼吸出去了——这是事实,
这是长呼吸——这是实际,
这是短呼吸——这是实际……

Observing/contemplating breath,
Breathing in – this is factual/truth,
Breathing out – this is factual/truth,
This is long-breath – this is factual/truth,


观呼吸的要领是客观,
要不断地练习这种客观观察的能力,
直到从呼吸里见法,
直到从呼吸时见佛。

The gist of observing the breath is (being) objective,
Unceasingly practicing the capacity for this kind of objective observation,
Until (one) sees the Dharma from the breath,
Until (one) sees the Buddha from the breath,

藉借观呼吸,
可以修持定力,体会身心安定;
可以发展观慧,获得般若之眼;
可以了解和熟悉生命的不思议用,如佛菩萨一般生活。


Making use of observing the breath,
One is able to cultivate the strength of concentration, experience the tranquility of mind and body;
One is able to develop the wisdom of observation/contemplation, obtaining the eye of Prajna (wisdom);
One is able to understand and be familiar with the thoughtless functions of life, and live like the Buddhas and Bodhisattva.

……

客观的观察呼吸,
只有身体和呼吸,没有“我”;
客观的观察呼吸,
没有呼吸者,呼吸也如幻。


Objectively observing the breath,
Only the body and breath, no “self”;
Objectively observing breath,
There is no breather, breath is also illusion-like.

呼吸是身体的呼吸,
呼吸是呼吸自己的呼吸,
呼吸是诸法的共和,
呼吸是天地的和风……


Breath is body's breathing,
Breathing is breathing's own breathing,
Breathing is the coming together of various dharmas (phenomena),
Breathing is the sky, the earth and the wind...

身体自己在呼吸,像磨豆浆机自己在工作,
身体自己在呼吸,像电视自动在切换画面,
身体自己在呼吸,像唱片机自己在播放歌曲,
身体自己在呼吸,像天地的风自己在吹……


Body is breathing by itself, like the machine for grinding soy milk is working on its own,
Body is breathing by itself, like the TV is shifting images automatically,
Body is breathing by itself, like the record player is playing songs on its own,
Body is breathing by itself, like the wind of the sky and earth is blowing on its own...

从观呼吸,可以见法;
从观呼吸,可以见实相,
从观呼吸可以体会“无我”这个事实,
从观呼吸,见解和行证可以齐于诸佛。

From observing the breath, (one) is able to see the Dharma;
From observing the breath, (one) is able to see the Truth,
From observing the breath, (one) is able to realize the truth of “no self”,
From observing the breath, (one's) realization and accomplishment can reach the level of all Buddhas.


开始观呼吸,
各种念头会出来干扰你,
别理它,只管观呼吸去,
不停地回到观呼吸上,
直到心意清净,
直到体会到无我,
直到认识和理解生命的不思议用……


(While) beginning with observing the breath,
Various kinds of thoughts will disturb you,
Do not bother about them, only care for observing the breath,
Return to observing the breath without stopping,
Until mind and thoughts become tranquil,
Until realizing no-self,
Until recognizing and realizing the thoughtless functions of life...

不要小看观呼吸,
你想要的它都能给你。
它就像种一块无形的地,
你对它用心多深,
它就返还你多少。


Do not underestimate observing the breath,
Whatever you want it will give it to you,
It is like a piece of formless land,
Depending on how deeply you devote into it,

It will give returns to you accordingly.

早期不管发生什么,只管观呼吸去,
中期不管发生什么,只管观呼吸去,
后期不管发生什么,只管观呼吸去,
观呼吸是妙法,是大法,能深入之,
不但能洞察诸法根源,也能究竟解脱,真实不虚。


In the beginning phase no matter what happens, only care for observing breath,
In the middle phase no matter what happens, only care for observing breath,
In the late phase no matter what happens, only care for observing breath,
Observing breath is marvellous dharma, it is the great dharma, (those who) are able to deeply enter into this,
Not only is able to (obtain) insight into the root of all dharmas, (one) is also able to (attain) ultimate liberation, this is true without falsities.

只管观呼吸去!

Only care for observing breath!
Another one of my translations of One Thought Traveller's dharma articles.

From: http://blog.sina.com.cn/s/blog_5b4d23f60102e9vy.html

从“觉”字上解脱

Liberating from the Word “Awareness”

(2013-12-19 11:21:25)

修觉的行者,
不要以为“觉”就是我,我就是“觉”;
分明向你道,
觉”不是我,我不是“觉”。

Practitioners of awareness,
Do not think that “Awareness” is Self, or that I am Awareness;
Let it be clearly said to you,
“Awareness” is not Self, Self is not “Awareness”.

首先,觉性无知,
觉不会说“我”,
说“我”的决不是“觉”。

First of all, Awareness is without knowledge.
Awareness will not say “I”,
(That which) says “I” is definitely not “Awareness”.

其次,“觉”相对于“梦”而有,
觉与梦,同根同源,
梦若有,觉亦有;
梦若无,觉亦无。

Secondly, “awareness” exists relative to “dream”,
Awareness and dream, same root and same source.
If there is dream, there is awareness.
If there isn't dream, there isn't awareness.

觉与梦,同质同地,
若说觉是真,梦也是真;
若说梦是假,觉也是假。

Awareness and dream, same nature and same ground.
If we say awareness is real, the dream is also real;
If we say the dream is unreal, awareness is also unreal.

分明向你道“无我”,
为何又要立个觉是“我”呢?
我亦无我,觉亦无我。

It is clearly said “no self”,
Why still establish that awareness is “self”?
Self is without self, awareness is without self.

修觉的行者,
不要守着“觉”不放,
守着觉不放,又成拴马橛,又成系驴桩。



Practitioners of awareness,
Do not guard onto “awareness” without letting go,
Guarding onto “awareness” without letting go, is becoming another hitching post for horses, becoming another hitching post for donkeys.

修觉的途中,
用“觉”觉动作、觉念头、觉呼吸,
觉感受,觉一切等,只是方便,
只是方法和工具,莫神话“觉”。



On the journey of practicing awareness,
Using “awareness” to be aware of actions, aware of thoughts, aware of breath,
Aware of feelings, aware of everything etc, that is only a convenient/skillful means,
It is only a method or a tool, do not mythologize “awareness”.

觉是梦幻般的,
它依旧符合法的本质——
无常、无我、不生,
如是看待“觉”。

Awareness is like a dream-illusion,
It still complies with the basic nature of dharmas ---
Impermanence, non-self, non-arising,
“Awareness” should be seen as such.

修觉的行者,
三界荡荡,无有一物可依、可倚,
莫作依倚想。



Practitioners of awareness,
(Within) the vast triple worlds, there is not a thing that can be relied on, that can be leaned on,
Do not fabricate thoughts of reliance or leaning.

若依倚一物——
不管那物叫“觉”、叫“心”或叫“佛性”等,
若依倚即入有无,即入生死,
即被系缚,不得解脱。



If we rely or lean on a single thing –
No matter if we call it “Awareness”, or call it “Mind” or call it “Buddha-Nature” etc,
If we rely on them we enter into existence and non-existence, we enter into birth and death,
We will thus be bonded, unable to attain liberation.

修觉的行者,
莫被“觉”系,
修觉者从“觉”字上解脱!

Practitioners of awareness,
Do not be tied by “Awareness”,
Practitioners of awareness liberate from the word “Awareness”!

Here's another one of my translations (among many) of the Chinese dharma articles by this author.

By One Though Traveler, 2013-12-14

Original article from: http://blog.sina.com.cn/s/blog_5b4d23f60102e9u5.html




两处解脱,一种自由

Two Parts of Liberation, One Kind of Freedom




古往今来,十方佛子,随佛学法,无非谋求真实,出离苦海,为得解脱。所谓解脱,即解脱于一切能系、所系。解者解于幻,脱者脱于心。幻者是心幻,心者是幻心。所谓心幻即是法,幻心所生的产物,又名幻象;所谓幻心即是认取或抓着幻象的主体。


Throughout the ages, the Buddha's disciples of the ten directions study the dharma according to the Buddha with none other than the purpose of seeking the truth, escaping the sea of suffering for the purpose of obtaining liberation. That which is called liberation is the liberation from all 能系 (fabricator?) and 所系 (fabrication?). The unknoter unknots delusion, the sheder sheds mind (note: Chinese word of 'liberation' is 'unknot shed'). That which is deluded is mind-delusion, that which is mind is delusional mind. What is called mind delusion is dharma, the product of mind delusion is known as delusional appearance; that which is called deluded mind is the subject that recognizes or grasps onto delusional appearance.



因为有幻心所生的产物——幻象 (法),有生出幻象的主体——幻心,所以解脱也就有两处:所谓心解脱,法解脱。法解脱又名慧解脱。即解脱有两种,谓心解脱,慧解脱。所谓心解脱,即是心从 它一切旧有的习惯和对法尘的粘着中逃离;所谓慧解脱,即是认出一切法的真实本质,并从那个认知中出离。

Because there is the product of deluded mind – delusional appearance (dharma), and there is the subject that gave rise to delusional appearance – deluded mind, therefore liberation has two parts: mind-liberation and dharma-liberation. Dharma liberation is also called wisdom liberation. Liberation has two kinds, also known as mind liberation and wisdom liberation. What is known as mind liberation is the escape from all the old habits and adhesiveness towards dharma sense objects; what is known as wisdom liberation, is the recognition of the true essence of all dharmas, and thus escape/liberate from that recognition.

当认出心的本质,谓破掉心,又 名破掉“能”;当认出法的本质,谓破掉法,又名破掉“所”。破掉能,没有攀援的主体,故能于心处解脱;破掉所,没有所攀援的对象,故能于法处解脱。心解脱 者,认识到心非心,心无自性,心空;法解脱者,认识到法非法,法无自性,法空。解脱者以心空行于法空,究竟解脱。

When the mind's essence is recognised, it breaks away mind, also known as breaking the “subject”; when the true essence of dharma is recognized, it breaks away dharma, also known as breaking the “object”. Breaking away subject, there isn't a subject that grasps/seeks, hence there can be liberation of the mind; breaking away the object, there is no object of grasping/seeking, hence there can liberation of dharma. Those who are mind-liberated, recognize that mind is not mind, mind is devoid of self-nature, mind is empty; those who are dharma-liberated, recognizes that dharma is not dharma, dharma is devoid of self-nature, dharma is empty. Those who are liberated enters dharma emptiness from mind emptiness, attaining ultimate liberation.



修行者追求两处解脱、究竟解 脱,无非为获取一种自由,也只有一种自由,那就是,无法也无心的彻底的、绝对的自由。三世十方一切佛子谋求的就是这种自由。今日修行者也应当谋求这种自 由。为了达成这种自由,我们要:一致力于观心,二致力于观法。致力于观心,是基础,是前提;致力于观法是后续,是在这个基础上的更进一步。不行观心先行观 法的人,可能成为科学家但成不了解脱者;行于观心又行于观法的人,不但成为解脱者,还能成为最科学者。

The practitioner seeks for two kinds of liberation, the ultimate liberation, with none other than the purpose of obtaining one kind of freedom, and there is only one kind of freedom, which is, the absolute and complete freedom of no dharma and no mind. In order to reach this kind of freedom, we have to: 1) be dedicated to contemplating/observing mind, 2) be dedicated to contemplating/observing dharma. Being dedicated to contemplating mind is the foundation, it is the premise; being dedicate to contemplating/observing dharma is the follow-up, it is the further step of this foundation. The person who does not practice contemplating/observing the mind but first contemplates/observes the dharma, can possibly become a scientist but will not become a liberated person; the person who practices contemplating the mind and further practices contemplating the dharma, not only can become liberated, that person can also become a most scientific person.




观心达成的是心解脱,对付的是 烦恼障;观法达成的是慧解脱,对付的是所知障。当你突破烦恼障,你得心解脱;当你突破所知障,你得慧解脱。烦恼的有无,是心解脱的标志;所知惑的有无,慧 解脱的标志。检测有没有心解脱,看你还有没有烦恼;检测有没有慧解脱,看你还有没有知见上的困惑。实际上,彻底的心解脱的人包含了慧解脱,彻底的慧解脱的 人包含了心解脱。因为心和法,原本就是一,而非二。

Contemplating mind leads to the attainment of mind liberation, it deals with the obscuration of affliction/suffering*; contemplating dharmas lead to the attainment of wisdom liberation, it deals with knowledge obscuration*. When you overcome the obscuration of affliction/suffering, you obtain mind liberation; when you overcome the obscuration of knowledge, you attain wisdom liberation. The presence or absence of suffering is the sign of mind liberation; the presence or absence of the obscuration of knowledge is the sign of wisdom liberation, that is whether or not there is still the obscuration of views. In reality, the person who has thoroughly mind-liberated also contains wisdom-liberation, and the thoroughly wisdom-liberated person also contains mind-liberation. This is because mind and dharma, originally are one, not two.

因于解脱的上述两个目标或处 所,佛陀(解脱)的教法也大体分为两类:一曰小乘,二曰大乘。所谓小乘,谓致力于心解脱者,主要目标是彻底的灭除烦恼,现今南传佛教一派即是,它的教典多 是对身心现象的观察和认识方法。所谓大乘,谓致力于法解脱者,其目标是灭除一切法惑,即今北传佛教一派即是,它的教典多是对种种法的诠释。大乘小乘也可以 不将它看做两种派别,而是一个究竟解脱过程的两个阶段。

Due to the two goals as described above, the teachings of Buddha (liberation) has generally two kinds: 1) Hinayana 2) Mahayana. The so-called Hinayana are those that are dedicated on mind-liberation, with the main goal of thoroughly extinguishing suffering, currently the Southern Tradition (Theravada) is it, its scriptures deal with various methods of contemplating and recognizing the various mind-body phenomena. The so-called Mahayana consists of those that are dedicated on wisdom-liberation, and its main goal is to extinguish all obscurations of dharma. Currently the Northern Tradition is it, its scriptures are mostly dealing with various annotations on dharma. Mahayana and Hinayana can also be seen not as two different types of sects, but instead as a two-stage process towards ultimate liberation.

也可以这样说,佛教有两大任 务:一是人生观,二是世界观。所谓小乘,它的主要任务是“观人生”,解决的是人生观问题;所谓大乘,它的主要的任务是“观世界”,解决的是世界观问题。关 于人生观和世界观的问题,先解决人生观的问题,再解决世界观的问题。如果一人连他生命本身的问题都没解决,关注有关世界的问题变得很荒唐和无意义。也就 是,未明白“我”的人,别去思考世界;未搞定“我”的人,别去探索诸法。修行者先行心解脱,再行法解脱!

It can also be said in this way, Buddhism has two major tasks: 1) outlook of human life, 2) outlook of the world. Hinayana's main task is “contemplating human life”, it solves the problem on the outlook of human life; whereas Mahayana's main task is “contemplating the world”, it solves the problem of the outlook of the world. With regards to the outlook of human life and the outlook of the world, first we should resolve the problem of the outlook of human life, followed by the problem of the outlook of the world. If a person has not even solved the problems of his own life, it is ridiculous and meaningless to be concerned with the problems of the world. That is, those who have not understood “Self”, should not think about the world; those who have not sorted out the “Self”, should not explore the various dharmas. Practitioners should first practice freeing one's mind, then practice liberating the dharmas!

对我而言,小乘是心解脱的代名 词,大乘是法解脱的代名词;小乘是一批处理“心”问题的人,大乘是一批是处理“法”问题的人。小乘致力于人生观问题的解决,大乘致力于世界观问题的解决; 小乘是一批观察和思考人生的人,大乘是一批观察和思考世界的人。请完成你的小乘课,再完成大乘课。当你的小乘课完成得好,大乘的课不成问题,因为那是顺理 成章的事。学习佛陀教法的人,完成好这两门课。两处解脱,一种自由!

To me, Hinayana is synonymous with mind liberation, Mahayana is synonymous with dharma liberation; Hinayana is a batch of people dealing with the problems of “mind”, Mahayana is a batch of people dealing with the problems of “dharma”. Hinayana emphasizes solving the problems relating to the outlook of human life, whereas Mahayana emphasizes solving the problems relating to the oulook of the world. Please complete your Hinayana class, then finish up your Mahayana class. When you complete your Hinayana class well, Mahayana class will no longer be a problem, because that is the logical and coherent (course of things?). Those who are learning the Buddhadharma should complete these two classes. Two kinds of liberation, one type of freedom!

-----------

* Thrangu Rinpoche:

http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0097.htm

To attain liberation, we need to eliminate our obscurations, which is why we learn about them. The two main categories of obscurations are the obscuration of the defilements and the obscuration of knowledge.
 
(1) The obscuration of the defilements are all negative thoughts and emotions that arise in our mind, such as pride, miserliness, jealousy, stupidity, anger, maliciousness, and so on. The presence of these defilements impedes us from practicing the Dharma correctly. Our defilements prevent us from attaining liberation and from benefitting others. To achieve Buddhahood, we need to eliminate our obscuration of the defilements.
 
(2) The obscuration of knowledge does not pertain to obvious thoughts by means of which we create defilements, such as thoughts of anger and so on. Rather, it means being and becoming increasingly habituated to an attitude that contradicts and stands in opposition to the true nature of all inner and outer things.
 
We have the innate tendency to think that appearances and experiences have a true existence, whereby “true” in this context means ‘independent.’ This innate tendency consists of three aspects that are spontaneously present while we are engaged in activities. The three aspects are: (a) Believing in the true existence of the subject, i.e., “our self”; (b) believing in the true existence of the object upon which we carry out an action; and (c) believing in the true existence of the action itself. Believing in and being attached to these three aspects of the obscuration of knowledge prevent us from attaining realisation of the actual nature of all inner and outer phenomena. They need to be overcome so that the obscuration of knowledge is eliminated.


Prior to today's latest article, One Thought Traveler seemed to be skewing towards a substantialist view of the material universe (in particular: he talked about the material world as having a fundamental substance that is not ceasing and truly existent, implying that it endures eternally with endless transformation - i.e. energy does not cease but simply transforms and changes its shape, such as physical body disintegrating at death from its original form but survives to be ashes). Thusness also said, "This latest article seems clear. The rest always had the tendency to skew towards AF [Actual Freedom, another teaching with similarly substantialist views about the material universe]".

In reference to his previous blog post, I wrote to him something about emptiness and disjointness. He seemed to have penetrated it with deep insight and wrote a new article reflecting his current new understanding.

This is my 9th translation of this author's articles.

http://blog.sina.com.cn/s/blog_5b4d23f60102e918.html

佛教“进化论”

Buddhism "Theory of Evolution"

(2013-09-23 14:25:20)
有人认为,人是猿猴进化来的,蛇是蜥蜴进化来的,鸟类是爬行动物进化来的。佛教怎样看待进化论?

Some people think, humans are evolved from primates, snakes are evolved from lizards, birds are evolved from reptiles. How does Buddhism see the theory of evolution?

佛教没有进化论,只有变化论。 所谓变化,亦非变化,是名变化。要谈论事物的进化须有两个条件:一、事物是有自性的;二、时间是一种实法。只有某种事物是有自性的存在,才能谈论得上进 化;时间必须被认为是一种真实存在,才可能说这种事物沿时间的变化。佛教首先不认为事物是有自性的,其次不认为时间是一种实法,所以佛教不说进化论。随世 人们的认识,它只说变化论。变化论即是缘起法。

Buddhism does not have a theory of evolution, we only have a theory of change. What is known as change, is also not change, it is [merely] named as change. If we want to discuss about the evolution of things, there are two conditions: 1) things must have self-nature, 2) time is a truly existing thing. Only then can we talk about things transforming through the passage of time. First of all, Buddhism does not hold the position of things as having self-nature, furthermore it does not hold the position of time as a kind of really existing dharma. Therefore, Buddhism does not talk about the theory of evolution. It only talks about the theory of change based on men's understanding. The theory of change is the dharma of dependent arising.

人们说,人是由猿猴进化来的。从佛的眼睛看,人没有自性,猿猴也没有自性,不存在从猿猴到人的转变。连谈论的前提都没有。人如世间诸法一样,它不从哪里来,也不到哪里去,它根本无来亦无去。法是不生灭的,法无来去,法法不相到,因而猿猴变不成人,蜥蜴变不成蛇,爬行动物变不成鸟。不但看起来的两个法之间不能相到,就连看起来的同一个法前一刻和后一刻也不能相到。

Some people say that men are evolved from primates. From the eyes of Buddha, men do not have self-nature, primates also do not have self-nature, there does not exist a transformation from primates to man. Even that topic of discussion is absent. Men are just like all dharmas in the world, it does not come from somewhere, it does not go somewhere, it is fundamentally without coming and without going. Dharmas are not arising nor ceasing, dharmas are without coming nor going, dharmas do not meet each other, therefore primates do not transform to become man, lizards do not transform to become snakes, reptiles do not transform to become birds. Not only do the seemingly two different dharmas do not meet, even the seemingly similar dharma's future moment and past moment do not meet.
 
事物是寂静不动的。我们看到的 只是相的改变,相续、相似。相续、相似,分明而言,续的是相,似的也是相。佛菩萨看到事物是不生不灭的,世间科学家或有智者也看到事物是不生不灭的,虽然 似乎他们都看到了“不生不灭”,但却大相径庭。科学家或世间有智者看到的不生不灭,是有自性的不生不灭——如物质不生不灭;而佛菩萨看到的不生不灭是无自 性的不生不灭。科学家或有智者看到的不生不灭,是基于“相似、相续”的直觉所见,而这是错觉的。佛菩萨经如实观察,发现事物是不存在相似相续的——相似相 续是个错觉,相似相续是自性的看法,诸法是寂静不动的,本性涅槃的。

All events and phenomena are quiescent and motionless. What we see are only the appearances' change, continuation, and similarities. Continuation, similarities, to put it clearly, continuation is an appearance, similarity is also an appearance. Buddhas and Bodhisattvas view events and phenomena as not arising and not ceasing. The world's scientists or the ones with worldly wisdom also see events and phenomena as not arising and not ceasing, even though both of them seemingly perceives "not arising and not ceasing", nonetheless they actually hold diametrically opposed views. The "not arising and not ceasing" that the scientists or the ones with worldly wisdom sees, is the "not arising and not ceasing" pertaining to the view of self-nature -- such as matter not having birth or cessation. However, the "not arising and not ceasing" that Buddhas and Bodhisattvas perceive is the "not arising and not ceasing" of the lack of self-nature. The "not arising and not ceasing" that scientists and those with worldly wisdom perceive is conceived based on the intuition of "continuation, similarities", but this is an illusion. Buddhas and Bodhisattvas through observing things as they are, discover that there does not exist "continuation" or "similarities" in events and phenomena -- similarities and continuation are simply false impressions/illusions, similarities and continuation are the perspective of self-nature, [whereas] all dharmas are quiescent and unmoving, its fundamental nature is Nirvana.

在佛菩萨眼里,世界是如此的奇 妙:山岳崩塌而不动,江河流注而未走,尘埃飞扬而寂寂,日月转动而无行;电流通而无流,万法移而不动,事物不会衰,生命不会老,从无有事物灭去;火永远也 烧不到万物,人不可能死,一个物永远也变不成另一个物。何以故?法无来去故,法性寂灭故,法法不相到故!法法宛然有而毕竟空,毕竟空而宛然有,这是怎样的 一个妙法的世界,除非你亲眼目睹,否则,怎能理解世尊微笑着对人们所说的“不可说,不可说”之句呢!

From the eyes of Buddhas and Bodhisattvas, the world is so wonderful: mountains crumble without motion, rivers flow without going, dusts rise up but is quiescent, the sun and moon rotate without action; electricity circulates without flowing, the ten thousand dharmas change but without movement, events and phenomena do not wane, life will not get old, there never was the cessation of events and phenomena; fire will never burn the ten thousand phenomena, men will not die, even an eternal thing is unable to transform to another thing. Why is this so? It is because dharmas are without coming nor going, it is because the nature of dharma is quiescent cessation, it is because all dharmas do not meet each other! All dharmas are as though existing yet are actually empty, actually empty but seemingly existing, this is a world of wondrous dharma, unless you witness it with your own eyes, otherwise, how can you understand the words spoken by The World Honoured One (Buddha) with a smile, "it cannot be spoken, cannot be spoken"!

古代的猿和现代的猴非一非异, 古代的猴和现代的人非一非异,乃至古现代的猿猴和古现代的蛇、鸟、狮子、老虎等都非一非异。一切有情无情非一非异,众生国土同一法性故。猿是猿,类人猿是 类人猿,人是人,一切诸法是一切诸法,没有所谓的过渡。猫是猫,鹰是鹰,猫头鹰是猫头鹰,法不流转,法不相到,法性寂灭,万法变而不去,化而不来,一切诸 法当体是空,自性涅槃。时间不是实法,万法没有自性,因而宇宙间无有进化,只有幻化。诸法从相看方生方灭,从体看不生不灭。如是而知!

The ancient primates and modern apes are neither one nor different, the ancient primates and modern men are neither one nor different, even the ancient and modern primates and the ancient and modern snakes, birds, lions, tigers etc are all neither one nor different. All sentient and inanimate are neither one nor different, because the homelands of sentient beings are of a single dharma nature. Primates are primates, hominidaes are hominidaes, man is man, all dharmas are all dharmas, there is no such thing as transition. Cats are cats, eagles are eagles, owls are owls, dharmas do not move, dharmas do not meet, dharma's nature is quiescent cessation, ten thousand dharmas change without going, manifest without coming, the nature of all dharmas is empty, its own nature is Nirvana. Time is not real dharma, the ten thousand dharmas are devoid of self-nature, and because of this the universe does not have evolution, only change. From the appearances of dharmas it seemingly arises and ceases, from its nature one perceives its non arising and non cessation. Know it as such!
8th Translation of One Thought Traveller's articles :)

http://blog.sina.com.cn/s/blog_5b4d23f60102e0eu.html

于彼无相处,安稳又安稳
(2012-03-29 09:34:55)

At That Place of No-Form, It is Calm and Steady.

问:真心和妄心是什么关系?真心有哪些性质或者说真心有哪些功能呢?

Question: What is the relation between True Mind and False Mind? What characteristics/nature does True Mind have, or what kind of functions does the True Mind have?

1
不管真心妄心,反正人人只有一心。分真分妄,正是妄想之一。

1. No matter True or False Mind, anyway all men only have one mind. Discriminating between true and false is a form of delusional thinking.

2
妄心是什么?你所之思维运动、想三想四等皆是它;真心在哪里?凡你能找到的皆是妄心,不见它的踪影。

2. What is False Mind? Whatever thought movements, thinking this and that, is it; Where is True Mind? Whatever you are able to find are false mind, (you) do not see a trace of it.

3
离开妄心之外没有一个独立的真心。妄心真心相待而言,为除众生疑故,众佛菩萨假设施名句,立真以息妄,教人清净解脱。

3. Apart from false mind there is no independent true mind. False mind and true mind are spoken in dependence on each other, for the purpose of removing sentient beings’ doubts, the various Buddhas and Bodhisattvas established false names, established the True/Real to extinguish the False, teaching people about the tranquil liberation.

4
心不居停在身心的任何一处,但也不离它任何一处。于色身之中,小如微尘之细胞,其亦有觉;于妄心之内,状如无影之受念,心亦能知。

4. Mind does not reside at any spot of the body and mind, yet it also isn’t separate from any spot of it. Amidst the physical body, even a cell as tiny as a micro-dust, that also has awareness; in the false mind, even if a thought or feeling is shaped like tracelessness (formless?), the mind is still able to know.

5
心没有任何形象,任何所感受到它,若光若明,若动若静,若大若小,若周若遍等,皆不是其相。

5. Mind does not have any image, whatever that can be felt, whatever/whether the brilliance, movement, quiescence, large or small, all-pervasiveness etc, are not its image.

6
一切法无形象,心也不例外;一切法皆缘起,心也不例外。

6. All dharmas are without image, mind is also likewise; all dharmas are dependently arisen, mind is not otherwise.

7
一切见闻觉知,皆是真心之功能;一切思维举动,皆是妄心之现形。

7. All seeing, hearing, perceiving and knowing, are the functions of True Mind; all thoughts and movements are the revelations of false mind.

8
不要立真心为主,真心并不真;不要弃妄心为奴,妄心即是真心。

8. Do not establish True Mind as the Master, True Mind is not True/Real; do not discard the false mind as slave, False Mind is the True Mind.

9
不管真心是什么、叫什么或怎么样,它离不开五蕴;离开五蕴后没有一个叫心的东西——不管真心还是妄心。

9. No matter what True Mind is, or what it is called or what is it like, it is not apart from the five aggregates; apart from the five aggregates there is nothing that could be called mind – regardless whether it is True Mind or False Mind.


10
莫管它真心妄心,但去悟一切法无我,一切人无我,于诸法无我处,涅槃寂静。

10. Do not care about True Mind/False Mind, but go and realize that all dharmas are empty of self, all person/subject are empty of self, and at the no-self of all dharmas, (attain) Nirvana quiescence.

11
实证三法印,解佛之妙心;于彼无相处,安稳又安稳。

11.  Verify the three dharma seals, understand the marvelous mind of Buddha; at that place of no-form, it is calm and steady.


-----------

Comments:

Today I wrote in Dharma Connection, "Citta (Mind) is not an entity but a process, and does not exist apart from the aggregates, nor does it exist apart from dependent origination (be it the afflicted twelve links of D.O. or the general D.O. that applies to both tainted and untainted experience). There is no citta apart from specific mental experience, and although mind is primordially pure this is only actualized by the insight of anatta since the sense of self would prevent the direct seeing of what mind actually is in its direct immediacy and purity."

Also,
Venerable Hui-Feng nicely explained the difference between the view of "atman" and "mindstream" (as taught by Buddha) in the Dharmawheel forum:

"In short:

"self" = "atman" / "pudgala" / "purisa" / etc.
--> permanent, blissful, autonomous entity, totally unaffected by any conditioned phenomena

"mind" = "citta" / "manas" / "vijnana" / etc.
--> stream of momentarily arising and ceasing states of consciousness, thus not an entity, each of which is conditioned by sense organ, sense object and preceding mental states

Neither are material.

That's a brief overview, lot's of things to nit pick at, but otherwise it'll require a 1000 page monograph to make everyone happy.

You'll need to study up on "dependent origination" (pratitya-samutpada) to get into any depth to answer your questions."


Update:

V. said, "I don't really resonate with True Mind and False Mind ... it is a little bit confusing when he is saying
"All seeing, hearing, perceiving and knowing, are the functions of True Mind; all thoughts and movements are the revelations of false mind."

If one studies the mind sees it is not like that... But this is my perception, i don't agree with diving the mind in "true" and "false"...."

I replied, "The point though, is that true mind and false mind are just convenient conventional designations, in the end "False Mind is the True Mind.", true mind is not real (it is empty of self or substance), and true mind is not other than dependently originated aggregates."

7th Translation of One Thought Traveller's articles :)

http://blog.sina.com.cn/s/blog_5b4d23f60102e0fs.html

八正道:出离幻化缠绕的一条直路

(2012-03-30 13:14:57)

问:道家似乎很强调打坐修气脉、结丹,如此方能提升,**上师也很强调能量要够才能让神识出来,这才是修的第一步。可是禅宗强调直指人心见性成佛,是否就跨过了气脉、能量、结丹这些过程?还是自然存在这个过程呢?

The Noble Eightfold Path: Direct Path for Departing from Illusory Entanglements
(2012-03-30 13:14:57)

Question: The Taoists seems to emphasize on sitting meditation in order to cultivate the energy channels, forming the elixir, and in this way one progresses to higher levels. ** Guru also emphasizes very much that one must have enough energy before one could let the mind consciousness come out, and this is only the first step of cultivation. However the school of Zen emphasizes on directly pointing out Mind and becoming Buddha, does this leap over the process of energy channels, energy, forming the elixir? Or does this process naturally exists?

1

阎浮提众生,根性不同,修同一 名相法门,所修不同。为什么呢?因为对同一概念理解不同。例如,神识——有人是修神识的,那么,什么是神识?如何修?神识是一个独立的事物,还是并无真 体、仅是诸缘和合假影?神识能出能入、能来能去吗?在做有关神识的修行之前,若不先了解这些问题,那么修行将陷入不正确的作为。

1. The sentient beings of Jambudvipa (the southern continent in Indian cosmology – where we’re at) have varying root faculties. Although we may practice a single dharma door in name, what one cultivates are different. Why is this so? This is because what we understand with regards to a single concept are different. For example, mind-consciousness – some people are cultivating mind-consciousness, then, what is mind-consciousness? How do we cultivate it? Is mind-consciousness an independent thing, or is it without any real substance and purely an illusory appearance out of the coming together of various conditions? Can mind-consciousness go out and come in, can it come and go? Before cultivating anything with relation to the mind-consciousness, if we do not understand these issues, our cultivation will sink into incorrect action.

神识说白了就是意识——不管六 识七识八识,还是一二三四五识。因为我们的意识能变能现,神通无比,故称神,曰为神识。那么,如果神识就是意识,意识是修出来的吗?很显然,你修不修,它 就在那里。一切万法,不假修行,皆在彼处,法住法位。所谓修行,只是认出,认出诸法实相,解脱它对你的束缚,获取人生自由的。若你不能认识到这点,那么修 行反倒变成了缠缚。你修什么物,什么物就变成你的主,而你变成了它的奴隶;你修什么法,什么法是了你的主人,而你成了它的家奴。

The spirit-consciousness spoken plainly is the mind-consciousness – no matter whether it is the sixth consciousness, or seventh consciousness or the eighth consciousness, or the first, second, third, fourth and fifth consciousness. Because our mind-consciousness
can transform and manifest, its spiritual abilities are unparalleled, therefore it is called “spirit/god/divine”, therefore it is known as “spirit/god/divine consciousness”. Therefore, if this spirit-consciousness is mind-consciousness, is the mind-consciousness something that is the result of cultivation? Very evidently, regardless of whether you are cultivating or not cultivating, it is there. All ten thousand dharmas, without contrived practices, are at that place, the dharmas abide in their dharma position. Whenever you cultivate anything, that thing becomes your master, and you become its slave; no matter what dharma you cultivate, that dharma becomes your master, and you become its family bondservant.

所以,了解事物的实相,是真正 的修行。除此之外,皆是往头脑的深处去而不是往外来;如此,你又将卷入自己头脑创造的新故事了。在故事中千修万修,即使有所境界,也是虚假,不得解脱,最 终是枉费功夫;那样,如同猫在和自己造就的影子玩一样。神识不用你修,它本在那里。它不出不入,不来不去。看起来的出入来去,皆是幻影。那“出”去的肯定 是幻象,并且连那“出”也是假象。

Therefore, understanding the truth/reality of all things, is the true/correct practice. Anything else other than this is to walk into the deep reaches of the brain (i.e. entering into discursive thoughts) and not coming out of it; thereupon, you will again be drawn into the brain’s newly created stories.

意识如同镜子,镜像于镜子怎么 能出能入呢?镜子里有像,并不是有像“飞入”了镜子;镜子中无像,也并不是像又从镜子里“飞走”了。而镜子本身,也并无来去。因此,我们的神识没有个来 去。如果你认真深观的话,你会认识到,神识并没有独立的自体,诸缘和合才有神识。因为本没有独立的神识存在,所以谈论神识来去生灭等,皆成戏论了。

Mind-consciousness is just like a mirror, how can the reflection and the mirror be able to leave or enter? When the mirror has reflections, it is not that the reflection “flew into” the mirror; when the mirror does not have reflection, it is not the case that the reflection “flew out” from the mirror. As for the mirror itself, there is also no coming nor going. Therefore, our spirit/mind-consciousness does not have a coming or going. If you seriously contemplate, you will realize that spirit/mind-consciousness does not have any independent self-substance, there is spirit/mind-consciousness only when there is the coming together of conditions. Because there is originally no existence of an independent spirit/mind-consciousness, therefore discussing the coming and going, arising and cessation of spirit/mind-consciousness is simply mental proliferation.

我“修”神识,一是认识神识缘起自性空的本质,二是分辨净识染识,安于永不被染的净识,朝起暮睡,行住坐卧,于无所染中和光同尘。不关身体,不关能量,不关丹田。有身体处无身体,于能量中无能量,真心才是大丹田,我于此中结深缘。

When I “practice” spirit/mind-consciousness, firstly it is to recognise that spirit/mind-consciousness is dependently arisen and empty in nature, secondly it is to distinguish pure consciousness from defiled consciousness, and rest in the ever undefiled pure consciousness, upon rising up in the early morning from our sleep, during walking, standing, sitting and sleeping, within that non-defilement one merges with the brilliance and becomes one with the dust. This has nothing to do with body, energy, or dantien. At the place of the body, there is no body, in the midst of energy there is no energy, only true mind is the true dantien, I have deep affinity in this.

2

再说说身体。我以总相智,观身 体及世间万物,不见身体及万物,只见微尘;再观之,连微尘相也不见。我们的身体,以菩萨眼观之,是由无数无量微尘、极微尘,经由无数无量缘起、再缘起和合 而成。六地以上菩萨观之,只见微尘不见身体;再以甚深眼观之,微尘相也没有,唯有空相,唯识所显。

Let’s talk about the body. When I, with the wisdom that correctly understands the essence of the universe, contemplate/observe the body and the ten thousand things in the world, I do not conceive of a body or various ten thousand things, I only see micro-dust; upon further contemplation/observing, I also stop conceiving of the appearance of micro-dust. Our body when viewed with the eye of the Bodhisattva, is the result of countless and limitless dependent arising and formed in the aggregation of dependent origination through countless and limitless micro-dusts. The view of the Bodhisattva of the sixth bhumi and above, sees only micro-dusts but does not conceive of a body; and with further deep contemplation, there is not even the micro-dusts appearance, there is only empty-appearance, appearing due to consciousness only.

我们若能了解到这些,即知气脉、能量、丹田等是何物了。从实相上说,实有的身体尚且不可得,何况依据于身体而有的其他呢?若你以为身体实有,并在身体上作修作行(并不是不照顾它),千生万世,你的凡心只能递相缠绕,出离生死不能。

If we can understand all these, we shall know what exactly are those energy channels, energy, dantien etc. Speaking from truth’s perspective, the body is ungraspable/not-obtainable, let alone the other things that arise dependent on the body? If you think the body is really existent, and therefore practice based on that body (not that you aren’t taking care of it), then after a thousand births and ten thousand lifetimes, your ordinary mind will only be mutually entwined, unable to depart from birth and death.

于之解脱修行,身体不可执,意 识不可执。为什么呢?一、从实相法上讲,它们皆无常,它们皆无我。执著无常终将败坏之物,并在其之上要这要那,必将枉费功夫;如同在沙堡上雕龙雕马,并要 使它们常住一样。执无我之体而为实有,并就此谈这论那,必如玩笑;如同讲说石女子的儿子,高矮、胖瘦、大小一样。二、你若执著那些事物,决定不能完全解 脱。

As for liberation and practice, the body cannot be grasped, mind-consciousness cannot be grasped. Why is this? 1) From the perspective of the dharma of truth, they are all impermanent, they are all empty of self. Attaching to phenomena that are impermanent and eventually coming into decline, and desiring this and that over it, is surely a waste of time and energy; just like carving dragons and horses on sandcastles and wanting them to abide permanently. Attaching to what is without substance of self as really existing, and discussing this and that, is just like playing a joke; it is just like saying the son of a barren (stone) woman is tall or short, fat or thin, big or small. 2) If you attach to those events and phenomena, you will surely not be able to be completely liberated.

修行如果你要那样做,修身修神,炼意炼识,只如宝珠在南,欲取却往北走一样,终将无结果。因此,去认识诸法实相,是修行的重点。

If you want to practice in that way, practising body, practising spirit, cultivating mind and
cultivating consciousness, that would be like the precious pearl being at the south, yet walking towards the north, in the end there will be no result. Therefore, go and realize the truth of all dharmas, that is the key point about practice.

3

于诸修行解脱中,禅宗的教法干净利索,被许多上智利根人所欢喜。于之出离生死解脱,也确是直路。禅宗的教法,常被描述为:“直指人心,见性成佛。”

3.

Among all the practices and liberation, the teaching method of the Zen school is the quickest and cleanest, it is liked by many people with superior wisdom and sharp faculties. For liberating from birth and death, it is indeed a direct/straight path. The Zen school’s teaching method is often described as: “Directly pointing to Mind, realizing one’s nature and attaining Buddhahood.”

那么,禅德们所指向的人心是什么呢?所见到的性又是何物呢?以我此时见,大德们所指的人心是指“不动心”。不动心,又名“真心”、“直心”、“无心之心”、 “觉心”、“菩提心”、 “净识”、“净土”、“大圆镜智”等。为什么要认出它呢?认出它,足以出离百千万劫亿的生灭苦恼。如果有修行者能够认出它,这已经不容易了;若再能常安于它,将得到巨大的利益。但即使是这颗心,也不能执著它;执著它,仍然不能彻底出离生死。还必须进一步见性,见什么性呢?

In that case, what is the “Mind” that the virtuous people of Zen are talking about? What is the “nature” that they have realized? Based on what I know now, the Mind that great virtuous men were pointing to is “unmoving mind”. Unmoving mind, is also called “True Mind”, “Straight/Direct Mind”, “The Mind of No-Mind”, “Awareness Mind”, “Bodhi Mind”, “Pure Consciousness”, “Pure Land”, “The Great Perfect Mirror Wisdom” etc. Why should we recognise it? Recognizing it is enough to depart from the billions of kalpas of arising and ceasing suffering. If a practitioner is able to recognise it, this is already not easy; if one is further able to constantly abide in it, one will obtain enormous benefits. However even this mind should not be attached to, if we are attached to it, we will still be unable to thoroughly leave behind birth and death. One still needs to go a further step and realize one’s nature, what nature is to be realized?

见一切法无自性。如果我们的心也被看作,如同桌子、板凳、茶杯等一样东西的话,那么它是一颗明明晃晃的无体神灯。认识到这神灯虽然获得了极大的利益,但执著它却不可。因为:一、首先它不是诸法实相的终极之物,它之形相不能代表诸法实相,或说不是诸法实相本身;二、执著它有自性,亦必招大生死判官——断灭空。所以,是心不可执,有执必有恼。诸心不执时,才乃出生死。

Realize that all dharmas are without self-nature. If our Minds are being seen as objects similar to tables, stools, teacups etc, then it is a bodiless, gleaming and shining divine lamp. Even though recognising this divine lamp will result in enormous benefits, still it should not be attached to. This is because: 1) It is not the ultimate truth of all things, its appearance does not represent the truth of all phenomena, or in other words it is not the truth of all phenomena itself; 2) Attaching to it as having self-nature would certainly beckon upon
the judge of birth and death – the void of annihilation. Therefore, this mind cannot be attached to, if there are attachments there will be suffering. When all minds are not attached to, only then can one come out of birth and death.

修行者认识到这颗明明晃晃的真心,其实连四地菩萨位还没到。只在三地——发光地。因为你还没触及到人无我。到了四地,真正认识到人无我时,这颗真心执才能放下。如果将佛教的体系比喻为一栋四层小楼的话:如果你认识到一切人无我,你来到了佛楼的第一层;如果你认识到一切法无我,你来到了佛楼的第二层;如果你再认识到,诸法虽性空但不是无,虽显有但没有实(性)——你有无不执,任运无碍,活出那个认识,那么你到了第三层;跨过这三层,那么下一步,你可以进祖师庭,入方丈室,坐如来位,做三界人天大住持了。

When a practitioner recognises this gleaming and shining true mind, it is still actually not even attaining to the fourth bhumi of the Bodhisattva (stage). It is only at the third bhumi/ground – the ground of illuminating light. (translator’s note: this is just one of the many subjective interpretations of the bodhisattva bhumis, in general the first bhumi is already said to have realized twofold emptiness, and this author also posted a different and contradictory scheme elsewhere in which the first bhumi realizes firstfold emptiness and the sixth bhumi realizes secondfold emptiness) This is because you have not touched the no-self of person/subjective self. When one reaches the fourth bhumi/ground, when one then truly realizes the no-self of person/subject, only then will one be able to let go of this true-mind. If we use a four storey building as an analogy to the Buddhist system: if you recognise that all person/subject is empty of self, you have reached the first level of the Buddha-building, if you realize that all dharmas are empty of self, you have reached the second level of the Buddha-building; if you further realize that, although all dharmas are empty they are not nothing/void, although appearing they are without any reality (nature/substance) – you are not attached to presence and absence, being in accord with conditions without obstructions, living out that understanding, then you have arrived at the third level; when you pass through these three stages, then in the next stage, you can enter the hall of the patriarchs, enter into the room of the abbot, sit on the seat of the Tathagata (Buddha), and become the great abbot of the triple worlds, men and gods.

见一切法无自性,是为见性。能见性者,是为见佛。能演义出诸法无自性(非空非非空)者,名为成佛。直指人心,大德说有;见性成佛,祖师示空。显空显有,不偏不倚,圆满佛教,实相如斯。

Seeing that all dharmas are without self-nature is to realize the nature (of all things). One who is able to realize the nature, is to see the Buddha. If we can act out (actualize/live out that understanding?) of the no self-nature of all dharmas (
not empty, not not-empty), that is to become a Buddha. Pointing directly to Mind, the great virtuous people are talking about presence; realizing the nature and becoming Buddha, the patriarchs are showing emptiness. Displaying emptiness and displaying presence, not skewing and not leaning, is the complete/perfect teaching of Buddha, the truth/reality is just so.

4

诸修行者,若能一路正修行——正见、正知、正思维、正业、正命、正精进、正禅定等,直趋入如来室,成佛解脱,必定无疑。否则,若不“正见、正知、正思维、正业、正命、正精进、正定”等,必被搁著在身体、神识,乃至气脉、能量、丹田等幻树枝叶处。生死解脱,几有出期?

4.

If all practitioners can correctly practice throughout the way – right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration, etc, entering directly into the room of the Tathagata (Buddha), there will surely be no doubts that one will become Buddha and attain liberation. Otherwise, if we do not (practice) “right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration” etc, one will be placed at (cling to?) the body, mind consciousness, or even energy channels, energy, dantien etc – various illusory tree branches and leaves. Then, when will there come a time for the liberation from birth and death?

持佛正见教导,依佛八正道而行,修行解脱是条直路。若不如此,必将曲谄缠绕,欲出葛藤窝,非是易事。一切真想解脱者,听佛说教,用正知正见熏无明心,照佛说行,出离生死苦海,超诸三界六道,有期可望,路尽处必是天堂,悟真时即是解脱。

If we practice the Buddha’s right view and teachings, rely on the Buddha’s noble eightfold path and act accordingly, practicing and liberation is a straight and direct path. If we do not do so, one will surely twine around (go around in bends, like a vine entwining a tree), and if one desires to leave the entanglements, vines and cages, it is not an easy thing. All those who truly wishes to be liberated, should listen to the teachings of the Buddha, make use of right view to smoke out the mind of ignorance, act according to what the Buddha said, depart from birth and death and the sea of suffering, transcending the triple worlds and six realms. That achievement can be seen/longed for, and at the end of the road is heaven, when realizing reality it is liberation.


缠绕一万年,解脱在瞬间,这就是真“坐脱立亡”。能真坐脱立亡者,从此不生不灭,寿同无量寿佛,真实不虚。行者且去,于诸法无我处,寂静涅槃。息了世俗见,诸佛同现前。(南无阿弥陀佛!)

Having been entwined for ten thousand years, liberation is in an instant, this is the true “dying while sitting or standing”. Those who can truly drop while sitting and standing, from then on there is no birth nor cessation, the lifespan is equal to the infinite-life Buddha (Amitabha), this is true without falsity. The practitioner goes to the no-self of all dharmas, quiescent Nirvana. Ceasing worldly views, all Buddhas together appear in front. (Namo Amitabha Buddha!)


-------------

Comments:

I particularly liked part 3. Told Thusness about it two weeks ago. Thusness has often mentioned ever since 2004/2005 when I first knew him that, "realizing mind is not the same as seeing nature".

-----

9:10am
Thusness

Well written.

There was once I wrote about
this before, any idea where was it?
9:16am
AEN


(2008)

(12:31 AM) Thusness: U must also remember that 见证真心,不明空性,只是明心,并未见性 (Realizing true mind, and not understanding its empty nature, this is only realizing mind, but not seeing nature)
(12:38 AM) Thusness: 明蕴即心,即是明心 (Understanding that the aggregates are Mind, that is to understand Mind)
(12:39 AM) Thusness: 蕴随缘现,即是见性 (The aggregates manifest according to conditions, this is to see its nature)

Thusness

Should be 见蘊明心 (Seeing aggregates and realizing Mind)

.......

Geoff (Dharmawheel's Jnana) said: "
Mind (sems) can be known. It's a mere clarity and awareness (gsal rig). And it can be known through direct perception as already mentioned here, and by 5heaps here.

The nature of the mind (sems nyid) can also be known. It is recognized as the inseparability of this cognitive clarity and emptiness."
.......
One Thought Traveller also said,

真心不离缘,离缘无心显。
非为因缘造,与缘不相间。

"True Mind is not apart from conditions, departing from conditions no mind manifests. It is not created by causes and conditions, it is not alternate with conditions."

我们能够体验到的觉相——心 光,不离意识造作。若无清醒意识,即无此心此光。此心光觉相是一种净识,有善知识称它为真心,把它当作真我,作最终的归依。莫认此事。此光明心相亦是报化 佛,非法身佛。诸菩萨集居此地,求佛作祖者莫住此处。万法皆依缘起,有相无相皆无自性。本性无我,莫立我义。如此知见,方能究竟涅槃。若非如此,滞于幻化 之地。

"The Awareness-form that we are able to experience - the luminosity of mind, isn't separate from the activity of mind-consciousness. If there is no awake mental-consciousness, there will not be such mind or such brilliance. Such luminosity of mind and awareness-form is a form of pure consciousness, there are good spiritual advisors that treat it as True Mind and treat it as True Self, making it into an ultimate refuge. We should not be mistaken about this matter. This appearance of luminous mind is the Sambhogakaya Buddha, it is not the Dharmakaya Buddha. The Bodhisattva class abide in such ground, those who wish to become Buddhas and patriarches should not abide in such a place. All dharmas arise being supported by conditions, whether there is appearance or no appearance there is no self-nature. Our fundamental nature is empty of self, do not establish a view of self. With such a view, one will be able to attain ultimate Nirvana. Were it not so, one will remain stagnant in the ground of unreal illusions."

Sixth translation. :)

(2012-03-27 09:46:55)

Original text:

http://blog.sina.com.cn/s/blog_5b4d23f60102e0d2.html

无我:实相妙理之一
(2012-03-27 09:46:55)

No Self: One of Reality’s Marvelous Truths

问:什么是“无我”?怎么样做到“无我”?与世无争是“无我”的一种状态吗?那忘我呢?人常说的努力忘我的工作,忘我精神等是不是也是一种无我的表现形式呢?


Question: What is “no self”? How do we accomplish “no self”?  Is being in harmony with the world a kind of state of “no self”? How about forgetting self? People often say that “a job of working hard, forgetting self”, the spirit of forgetting self, etc, are these a kind of expression of no self?

1
无我是一种事实,不需要你“如何”做到它,只需要你去发现它。
1.    No Self is a fact/truth, it does not require a “how” to accomplish it, it only requires you to discover it.

2
无我跟忘我不忘我没有关系,跟出世争或不争没有关系。无我是一切事物的实相。
2.    No Self and forgetting self bears no relations, (No Self) bears no relation with being in harmony or in disharmony with the world. No Self is the truth of all things.

3
一切事物没有我性——既没有自体,也没有自相,仅具假名;但又不是没有东西存在。这就是“无我”的含义。
3.    All things do not have self-nature - it neither has self-substance nor a self-form, it is purely a false designation/name; however it also does not mean that nothing exists. That is the meaning of “no self”.

4
于法无我,可以透过如实深观见证它;于人无我,既可以透过如实深观见证它,也可以透过修行觉知验证它。
4.    As for the no-self of dharma, one could witness it through deeply contemplating things as they really are; and as for the no-self of person (subject), one could witness it through deep contemplation, and one could also verify it through practicing awareness/mindfulness.

5
无我及无我的体验,不是坐而揣想的结果,也不是深思及逻辑推理的结果,是对万事万物如实观察的结果。
5.    No-Self and the experience of No-Self is not the result of conjecture while sitting, nor is it the result of deeply thinking and engaging in logical reasoning, rather it is the result of observing/examining things as they really are.

6
一切法(事物)无我是理性的事实。诸法无我,可分为人无我和法无我。
6.    The no-self of all dharmas (things) is a rational fact. The no-self of all dharmas can be categorized as the no-self of person and the no-self of dharma.

7
万事万物没有我性(诸法无我),是三法印之一,为三世诸佛同证。
7.    The myriads of things do not have self-nature (all dharmas are without self), it is one of the three dharma seals, and all buddhas of the three times (past, present and future) bear witness to it.

8
过去、现在、未来,一切观自在菩萨,行深般若波罗蜜多时,都可以见证它。
8.    Past, present, future, all bodhisattvas that contemplate/observes freedom, while deeply contemplating on the Prajnparamita, could witness it.

9
“五蕴皆空”、“诸法空相”等,是无我的另一种表达。“五蕴皆空”不是空掉五蕴,“诸法空相”不是没有诸法,而是万法本性是空、当体是空。
9.    “The five aggregates are empty”, “All dharmas are empty appearances”, etc, are other ways of expressing no-self. “Five aggregates are empty” does not mean emptying the five aggregates, “all dharmas are empty appearance” does not mean there isn’t any dharmas, rather it means the myriad dharmas are empty in nature, are empty in essence.

10
诸行者去印证般若波罗蜜多心经,以般若波罗蜜多心经印证,皆可知“无我”实相!
10.     All practitioners that proceeded to verify the Prajnaparamita Heart Sutra, by the verification of the Prajnparamita Heart Sutra they could thereby know the truth of “no-self”!

11
无我妙理,是诸法实相之一,微妙极微妙,且去行证!
11.    The marvellous principle of no-self is one of the truths of all dharmas, it is extremely subtle, one should go and realize and actualize it!
   
My fifth translation of this author. This is an article by by One Thought Traveller (2013-04-03 05:51:05)

Translated by Soh (any help in improving this translation is greatly appreciated!)

Original text: http://blog.sina.com.cn/s/blog_5b4d23f60102e6tg.html

凡夫众生,几乎人人都 以为有个我,且那么真实,那么实感。但却少有人去思考“我”到底是什么?在哪里?何模样?那些思考、寻证,且如实知见的人,则都成了证悟者、觉者、大解脱 者。实际到底有没有“我”呢?如果说有,为何世间一切高僧大德、诸证悟者都说无我?如果说没有,为什么普通大众却人人感觉有个我在?

Almost all ordinary sentient beings believe that there is a self, and that is so real, it feels so real. But few people contemplate what on earth is "self" actually? Where is it? What does it look like? Those who contemplate, fish for evidence (investigate), and those who knows and sees it as it is - all of these have become realized beings, awakened beings, great liberated beings. In truth, is there any "self"? If we say that there is, why is it that all the great venerable masters and all the realized beings have said that there is no self? If we say that there isn't (a self), why is it that all ordinary people feel like there exists a self?


若想谈我,首先得确定 “我”是什么?有哪些特征?具备何性可称为我?我者须具备两点:一是恒常不变,二是能够持物主宰。具备这两点才能称我,否则凭何说我?有一样东西,如果昨 天是这样,明天是那样,后天、后年、大后年、数十年后又完全是另一个样儿,则不能说是我。何以故?我则不变,变了何再说我(不是我了嘛)?这是其一。其 二,是我则得能随心所欲,而行持事物,凡事得能当得了家作得了主,不然何故称我?考察一下我们的身与心,凡事你能当得了家作得了主吗?于身,该老时你能不 让它老吗?肚子饿时你能让它不饿吗?生病时你能不让它生病吗?于心,烦恼时你能不烦恼吗?头脑想时你能不让它想吗?贪嗔痴起时你能控制它不起吗?于身于 心,你都不能作主、掌控,也不能保持它不变,是故可知,遍寻一切,没有符合这两点的一个“我”存在。


If we wish to discuss about self, first of all we have to determine what exactly is the “self”? What characteristics does it have? What natures must it possess in order to be called a self? Self would have to possess two points: first is eternal and unchanging, second is ability to dictate/control phenomena. Only when it possesses these two points, could it be called a self, otherwise based on what are we calling it self? There is one thing, if it is like this yesterday, tomorrow it is like that, the next day, the next year, and many years later, a decade later it is completely of another state, then it cannot be said to be self. Why is it so? Self is unchanging, if it has changed why call it self again (it is no longer self already)? This is point one. The second point is, if it is I/mine then we could have things happen the way the mind desires, and hold onto events and phenomena, whatever events should be under our management and control, otherwise why call it self? As for the body, when it is time to get old can you make it not get old? When the stomach is hungry are you able to make it not get hungry? When sick, can you make it not get sick? With regards to mind, when there’s suffering can you make it not suffer? When the brain is thinking can you make it not think? When craving, anger and ignorance arise can you control it not to arise? As with body and with mind, you are unable to dictate or take control of them, nor can you hold onto them without letting them change, therefore from these we could know, having looked everywhere there is nothing that fulfils these two points in which the “self” exists.

这是从理智上找不到一个能符合上述两点的存在,故说无我。但这只是理论上的,要感性地知道无我,还需要你去实际地考察、认证,这就是修证。既然没有我,那么谁知谁觉?能思考的是谁?谁在见闻觉知、吃喝拉撒?到 这里,正是你该起疑,该去弄明白的!!到这里,即使佛陀也不会把你说明白,故有“向上一路,千圣不传”之说;不是他们不传不说,而是他们说了传了不少,只 是你不明白。因为这事非得亲见一回不可。譬如世尊咬了一口庵摩罗果(苹果),啧啧赞叹,说它的味道多么美多么好多么脆甜可口,但不管他描述得那味道再真 实、再准确、再贴切、再形象、再丰富,你还是不明白,除非你也咬上一口。这就是证道的关键和重要性!

This is the inability to find any existence that could fulfill the two points stated above through intellectual reasoning, therefore saying/concluding that there is no self. However this is only the theoretical side, if we want to understand no-self on a perceptual/experiential level, you still need to practically investigate/examine/observe and authenticate, that is cultivation and realization. Since there is no self, then who is it that knows and who is it that is aware? Who is it that is able to think? Who is seeing, hearing, awaring, eating, drinking, shitting, pissing and sleeping? Coming to this point, this is precisely where you should give rise to doubt, where you should clarify/make clear!! Coming to this point, even the Buddha is unable to make you understand through speaking, therefore there is a saying, “one road going upwards, a thousand sages does not pass down”; it is not that they do not pass down (teachings) nor speak, rather it is that they have spoken and transmitted much but it is just that you do not understand. Because this matter calls for an intimate seeing (insight). For example, the World Honoured One (Buddha) bites an Amla fruit (apple), and was profuse in his praises, saying its taste is so wonderful and so crisp, fragrant and pleasant. However no matter how realistically he narrates that taste, no matter how accurate, how apt, how vivid, how rich, you are still unable to understand it, unless you also take a bite. This is the important point and crucial key towards attaining the way!

无我之时,诸事诸物, 见闻觉知,一点没少。没有我,但能知能觉,这其中的妙味,惟自证者能知。智乃自知,非关人我。恒沙妙用,自然而出。知、做但没有一个我,在身心的背后或里 面,没有一个作者,没有一个做者,也没有一个接受者,但一切事务作业照常完成,且行事高效,不生烦恼,甚妙甚妙。无我之知,知尽一切能知;无我之用,用尽 一切能用。总之无我,具足恒沙妙德。有知,但不知上立知,只用本知,即是无我之知(智)用。譬如明镜,本来能照,能照之镜,不说我能照。若镜说我能照,即 是镜神出。镜神出时,镜失本来,入于虚妄,所见都是虚幻。若镜神不于本照之中妄生我照能照,斯即神镜本来。我们的生命就是一面神镜,其情况和这一样,理无 二致。诸君深味此喻,能否从此豁然契入?智乃自知,此中无我。无我而知,是名真知。真知之知,同于佛知。

When there is no self, not one bit of all events and all phenomena, seeing, hearing, and awaring is missing. There is no self, but there’s the ability to know, the ability to be aware, the wonderful taste of this can only be known by those who have realized this themselves. Wisdom is self-known, it has nothing to do with a personal/subjective self. The wondrous functions of the sands of ganges (meaning: countless) naturally manifests. Knowing, doing (manifest) but there is no self, in the background of the mind and body, there is no actor, there is no doer, there is no receiver/feeler, yet all works and assignments continue to be accomplished as usual, furthermore the efficiency at work is high, no longer giving rise to suffering, it is truly wonderful. The knowing of no-self, knows away all knower; the function/uses of no-self, uses up all user/function-er. In brief, no-self is replete with (countless) wondrous virtues like sands of ganges. There is knowing, but one does not impute knowing on top of knowing, that is original knowing, and that is the knowing (wisdom) functions of no-self. Like a clear mirror, is always able to reflect, but the mirror that is able to reflect does not say I am able to reflect. (Note: I'm not too sure of the following translation so please suggest any corrections where needed) If the mirror says that I am able to reflect, the mirror's energy/spirit/divinity goes out. When the mirror's energy/spirit/divinity goes out, the mirror loses its originality, enters into illusions, and whatever one sees are illusions. If the mirror's energy does not deludedly give rise to I-reflect/subject-reflector in the midst of original reflection, that is the divine mirror’s original state. Our life is just like a divine mirror, that other situation is just like this, they are not two. All who deeply tastes this explanation, can you suddenly penetrate (and see)? Wisdom knows by itself, in it there is no self. Knowing without a self, is known as true knowing. The knowing of true knowing, is the same as Buddha’s knowing/knowledge.


无我的体验并不是神秘 莫测、遥不可及,普通大众也常体验,也常进入。只是不知。例如,专注的投入工作,忘我的进入娱乐,夜晚无思无梦时等,这些时刻我去了哪里?这些都是普通大 众进入无我状态的时刻,只是他们不知,不能从中领悟本来无我有智!这些忘我的时刻,都是进入和领悟无我的契机、入口。我们通常以为,忘我就是有一个我,是 你把它暂时给忘了。如果真有一个我你忘了,谁在那个忘的状态里见闻觉知,高效精确地处理正发生的一切呢?我们忘我的体验,是领悟无我的时刻与契机之一;我 们忘我时却能见闻觉知、应对一切的那个能和知,是我们所要认识和遇见的生命之神、之光(本识、本觉)!通常,当我们感觉不到我——忘我、无我的时刻,却能 更好地服务、应对一切;而我们感觉有我时,却又事事物物当不了家作不了主。由此可知,“我”实虚幻,无我时并不是真无我,有我时并不是真有我。在那本来状 态,即不是有我,也不是无我,其实际状况,让人如何说?

The experience of no-self is not veiled in mystery, nor is it beyond reach, ordinary people often experience it, and often enter it. It is only that they do not know it. For example, when one is concentrated and fully engaged in one’s work, one forgets one’s self and enters into joy, during sleep when there is no thinking nor dreams, at those times where have the self gone to? All these are the times when ordinary people enter into the state of no-self, it is only that they do not know it, and cannot realize the wisdom of “always already no-self” from this! All these times of forgetting self are the entries and opportunities for entering and realizing no-self. We often think that forgetting the self means there is a self, but you temporarily forgot about it. If there was truly a self that you have forgotten about, then who is there during the state of forgetting that is seeing, hearing, and awaring, and accurately dealing with whatever comes up? Our experience of forgetting self is one of the opportunities and gateways for realizing no-self; when we forget the self and yet is able to see, hear and be aware, that capacity and knowing that responses to everything is life’s divinity and light (original consciousness, original awareness) that we have to recognise and encounter! Usually, when we no longer feel a self – the times of forgetting self, no self, one is yet better able to serve others and face everything; but when we feel that there is a self, we’re however unable to dictate or take control of all the events and phenomena. From this we can know, “self” is in truth an illusion, when there is no self it is not that there is truly no self, when there is self it is not that there is truly a self. In that original state, it is not that there is a self, nor is it that there is no self, as for this actual condition, how can we put it?

本来无我,大众为何却又有明显、真实的我感(我的感觉)?一切生命,本来无我,但因最初 一念错觉、错认、错信而有我生,念念认同、念念加强而有我的主体感、存在感,长久无明地如此思、如此想、如此觉而使我的主体感、存在感,真实、逼真、坚 固,从而使我们不再怀疑和思考“我是什么、到底存在不存在”这回事。社会大众普遍这样认为我存在,且我们的故事相互支持,社会的法则也依此建立,因此有了 今天阎浮提众生普遍持我的现状。这个世界的大众,因知识见解不同而对“我”的主体认识有所不同:一般,孩子们会将“身体”视为我,普通成年人会将“心”视 为我,对身心现象作过思考探索、稍有些知识见解的人,则会进一步抽象出“灵魂”、“大我”、“梵我”、“神”等虚妄之物视为我。但,不管大众怎样认为,事 实不变,即使那我的感觉再真实、再逼真、再强烈,也只是个虚妄的认为,毫无实质性的认同!

There is always already no self, yet why is it that the masses have an obvious, (seemingly) real sense of self (feeling of self)? All lifeforms are always already without a self, but due to a mistaken thought at the beginning, a wrong identification, a wrong belief, that gave rise to self, and thought after thought agrees/affirms, thought after thought strengthens this sense of a subjective self, a feeling of existence, reality, seemingly real, and solid. All these made us stop doubting and contemplating “what is the self, does it even exist or not in final analysis?” Society and the masses commonly regard the self to be existing, and our stories mutually support each other, society’s laws are also built upon such, therefore there is the current situation of today whereby the sentient beings of Jambudvipa commonly holds onto a (notion of) self. Because the sentient beings of this world have varying knowledge and understandings, therefore they have different understandings with regards to the Subject-entity of "Self": generally, children treat the “body” as self, ordinary adults treat the “mind” as self, while those that have pondered over and explored, or those who have some knowledge and understandings, would go a step further and abstractify various illusory phenomena as Self such as a “soul”, “Great Self”, “Brahman”, “God”, etc. However, no matter what the masses conceive, the truth of things does not change, no matter how (seemingly) real that sense of self is or how strong it is, it is but a deluded conceiving, an understanding that is not in the least substantive (with basis)!

虽然本来无我,但大众 感受到了“我”,大众所感受的“我”是什么样?居于何处?如何来去?一切有情本来无我,“我”是寻思时刹那一念,是无始以来坚固错觉,它虚妄如梦中之物, 如镜中之像,如水中之月,如空中之响,如石女之子,如人之第二头,幻想而有,认同而真,不觉而实!如何描述“我”的样子?如同画鬼,如同描神,如同绘龙, 如同八岁的童子描述他第十八代子孙的模样,如同……。总之,本来无我,无所居处;本来无我,不来不去;本来无我,幻生幻灭。最后还要清楚的是:本来无我, 但有本智;本智亦幻,一切不实;凡所有相,皆是虚妄!

南无阿弥陀佛。


Although there is always already no self, yet the masses feel a “self”, what is that feeling of “self” of the masses like? Where does it abide in? How does it come and go? All sentient beings are always already without a self, “self” is just that flashing moment of thought during pondering, it is a solid illusion/wrong impression from without beginning, it is illusory like phenomena in a dream, like reflections of a mirror, like the moon in the pond, like the resounding in space, like the child of a stone-woman (barren woman), like the second head of a person, it appears through imagination, it (appears) real due to identification, it (seems) true due to not being awakened/aware. How do we narrate the face of “self”? It is like the ghost of a painting, it is like the god of a cat, it is like a pinacosaurus, it is like the eight year old child narrating the faces of his eighteenth generation’s descendents, it is like… All in all, there is always already no self, there is no where (which self) abides; there is originally/always already no self, no coming nor going; always already no self, illusorily appears and illusorily ceases. Finally, one must still be clear about: there is always already no self, but there is an innate/natural wisdom; that natural/innate wisdom too is illusory, everything is unreal; all forms are illusory!

Namo Amitabha Buddha.

As with before any help with improving this translation is very appreciated.

Fourth Translation:

http://blog.sina.com.cn/s/blog_5b4d23f60102e7t9.html

了了灵知亦不是
"The Clear Knowing of Spirit/Intelligent Awareness is Also Not It"
(2013-06-23 13:44:43)



关注自身,体会自身,持续直视生命本体的修行人,常常会相遇一种广大、清净、好像不动的“了了灵知”的状态。有人以为,这就是“佛性”,是“佛”,是“本来面目”。此亦不是,莫错认了定盘星。

1. Practitioners that are paying close attention to oneself, experiencing oneself, continuously and directly looking into life's fundamental substance, will often encounter a kind of vast, pure/undefiled, seemingly unmoving state of "clear knowing of spirit/intelligent awareness". And there are those who think that just this is "Buddha-Nature", "Buddha", "The Original Face". This is actually not so, do not have a mistaken idea.




此广大、清净、好像不动的“了了灵知”状态,是一种无垢的意识状态。它亦有生灭,是生灭法。君不见,当人死亡,当人昏迷,当人夜晚深度睡眠无梦时,此“了了灵知”的状态,居于何处?没有了耶!是故而知,了了灵知亦是生灭法,不是非常非无常的佛性、本来面目。

2. This vast, peaceful, seemingly unmoving state of "clear knowing of spirit/intelligent awareness", is a kind of undefiled state of mental consciousness. It still has arising and cessation, it is still a dharma of arising and cessation. If you do not see this, when a person dies, or faints, or undergoes the deep dreamless sleep during the night, where is this "clear knowing of spirit/intelligent awareness" residing at? No more (?)! From this we know, the "clear knowing of spirit/intelligent awareness" is also arising and ceasing dharmas, it is not the not permanent and not impermanent Buddha-Nature/original face.




此广大、清净、似乎不动的“了了灵知”的状态,又称光相身,又称身外身。它亦是一种“相”,与我们的色身相一样,同等是相。一个不比另一个更高明,也不更高级。若攀缘它为我身,腊月三十到来时(指临终),看你依附于谁?

3. This vast, peaceful, seemingly unmoving state of "clear knowing of spirit/intelligent awareness", is also called "the luminous-form body", and also called "the body apart from the body". It is still a form of "appearance", similar to the appearance of our form/physical body, it is similarly an appearance. One isn't superior to the other, nor is one of a higher class. If we "seize upon conditions" and treat it is as my Self, when the thirtieth of the twelfth lunar month comes (meaning the time of death), we'll see who will you adhere to?




若认“了了灵知”的清净状态为我、为我本来面目,是另一种我执,是我相的另一变相。如舍色身,又认光身为我、我的,此如捉舍,则如黑瞎子掰棒子,舍一又取一;又如大黄狗叼骨头,舍驴骨取鹿骨。总不能闲却手,总不能空却口。总不是干净无事人也,不能真解脱。

4. If we think that the pure state of "clear knowing of spirit/intelligent awareness" is the Self, is the Original Face, that would be another kind of self-grasping, it is an image of self in another form. It is like dropping the physical body yet treating the luminous body as Self, Mine, in such a case of dropping and grasping, it is like a blind man picking maize, dropping one yet picking another; it is also like a big yellow dog biting on a bone, dropping the jawbone of a donkey and picking up a bone of a deer. Always unable to rest and withdraw the hands, always unable to empty one's mouth. One is always not a man that is clean and free of things (to do), unable to be truly liberated.




此“了了灵知”的状态,只可应用,不可攀缘,更不可立为我或我所。住此境界,可享此一份清凉,但不可死守它,固守它。若死守固守,又找了一个拴马桩、系驴橛,又进了一种黑山窟、黑漆桶。提着个什么,守着个什么,总不得自由,属造作,是有为法。

5. This state of "clear knowing of spirit/intelligent awareness", can only be made use of, but should not be "seized upon" (grasped at), and even more one should never establish it as Self or Mine. Abiding in such a state could allow us to enjoy a sense of refreshment but we should never stubbornly guard it. If we stubbornly guard it, we are finding another post for tying horses, or a donkey peg (is this right?), again entering into a kind of cave of a black mountain, a bucket of black lacquer. No matter what we are carrying, no matter what we are guarding after, one will always never obtain freedom, it belongs to contrived actions, it is all action/conditioned dharmas.




悟后保任,不是保它;悟,也不是悟它。它只是悟的“副产品”,自然而然的遇见。保任,只是保个不起能所,起也不执著。保任是保持一种生命流畅无阻的状态,不是守个什么。若是守个什么东西,那不是保任,是找拴马桩,找一个金笼子银笼子水晶笼子等别样的笼子。

6. Protecting/keeping after realization, is not protecting/keeping it: it is also not to realize it. It is only a "by-product" of realization, it is naturally encountered. Protecting/keeping, is simply keeping the non-arising of subject and object, even if it has arisen one also does not grasp at it. Protecting/keeping is to sustain a kind of state in which life flows smoothly without obstructions, it is not about protecting/keeping a something. If we protect/keep a something, that is not protecting/keeping, that is finding a post for tying horse, finding a golden cage or silver cage or crystal cage or other similar kinds of cages.




了了灵知只是生命的一种用,就像你行、住、坐、卧一样的用。不要贵此贱彼,不要重此轻彼,不要神话它、圣化它,那样是向妄想的深山行,不是向真理的国度来。了了灵知现前,只是如实而知,不捉不守,不制不止,如实知用;对待它就像对待自己的色身一样。

7. "The Clear Knowing of Spirit/Intelligent Awareness" is only a kind of use/function of life, just like the uses/functions of walking, standing, sitting and lying down. We should not overvalue that which is inexpensive, we should not over-weigh that which is light, we should not mythologize it, nor sanctify it, that would be walking into the deep mountains of fantasies/deluded thoughts, and not coming to the country of truth. When the clear knowing of spirit/intelligent awareness manifests, we simply know it as it is, but do not hold nor protect/keep, nor do we restrict nor prevent, simply know and use it as it is; treating it should be similar to treating our own physical body.




朗月当空照,犹是阶下汉。了了灵知时,莫强生知见。见中立能所,生死又一翻。根尘相对时,明相亦是幻。是幻皆应离,不应生贪念。昭昭灵光相,不是佛本面。佛有千张脸,张张活又鲜。举语问君子,哪张是佛面?佛面在何处?谁知谁曾见?能见法身时,了了在目前。

8. The bright moon shines in the sky, that is still the man below rank (not yet entering the gate). The clear knowing of spirit/intelligent awareness, should never lead to the stubborn arising of views. Establishing subject and object in the midst of seeing, birth and death comes yet another round. When the root (sense faculty) and dust (sense object) meet, clear appearances are also illusions. All that are illusions should be left, we should not give rise to thoughts of craving. The appearance of bright and clear spirit/intelligence is not the Buddha's original face. Buddha has ten thousand faces, each face is fresh and alive. Speaking up to ask the noble man, which face is the Buddha's face? Where is the Buddha's face? Who knows and who has seen it before? When you are able to see the Dharmakaya, it is clearly right in front.