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Hello, I have a lengthy Chinese text that I need translated into English. I'd like the translation to be done paragraph by paragraph, with each original Chinese paragraph followed by its English translation. Here's the text:
“
https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-BJ013/bj013133067.pdf
[long text snipped]
“
Please start by translating the first one or two paragraphs, and then continue with the rest in subsequent messages. Thank you!
ChatGPT
Sure, I'll start by translating the first paragraph of the provided text. Please note that translations may not capture the full nuance of the original text, but I'll aim for accuracy and clarity.
The original Chinese text of the first paragraph is:
只管打坐
/洪文亮醫師*主講
/劉英孝整理
夜來明月上高峰，原來只是這個賊
現在很多人在佛學知識裡打轉，這與解脫無關。佛真正要指出來的是，眾生的毛病在於
有一個「我在聽法」、「我在活著」、「我在修行」的的這個「念」去不掉，這是煩惱的根源。
一般人都以為如果沒有這個「念」，就什麼都沒有了，恐落空無撈摸處。有一位禪師證道了以
後，他說： 「夜來明月上高峰，原來只是這個賊。」這個「賊」就是煩惱的根本。貪、瞋、昏
沈、掉悔、疑五蓋好像五個手指一樣，遮住眼睛，讓你的本地風光不能顯現。很多人拼命修
行，用盡各種辦法，念佛、念咒、誦經、持齋、持戒，希望將五蓋一個個除掉，修的很清淨。
但是五蓋一點都不實在，猶如虛空一樣，你還要去掉它做什麼？而且，即使將五蓋修的乾乾
淨淨，還有一個根本無明在那裡！根本無明脫落了，五蓋就像沒有根的樹葉，無法長青，自
然枯萎。你想要將五蓋、煩惱修掉的「念」，就是根本無明。根本無明是沒有原因的。
And its English translation is:
Just Sit in Meditation
/ Lecture by Dr. Hong Wenliang
/ Arranged by Liu Yingxiao
"Last night, the bright moon rose over the peak, but it was just this thief."
Currently, many people are caught up in the knowledge of Buddhism, which is unrelated to liberation. What the Buddha truly intended to point out is that the flaw in sentient beings lies in the persistent thought of "I am listening to the teachings," "I am alive," "I am practicing." This thought is the root of affliction.
Ordinarily, people believe that without this thought, there would be nothing left, fearing a void with nothing to grasp. A Zen master who had attained enlightenment said, "Last night, the bright moon rose over the peak, but it was just this thief." This "thief" is the fundamental root of affliction. Greed, anger, delusion, regret, and doubt - the five hindrances - are like five fingers covering the eyes, preventing the true beauty of your nature from being revealed. Many people strive in their practice, using all kinds of methods - reciting the Buddha's name, mantras, scriptures, observing fasts, keeping precepts - hoping to remove the five hindrances one by one to purify their practice.
However, these five hindrances are not substantial, akin to the void. Why then strive to remove them? Moreover, even if you could completely purify the five hindrances, there still lies the fundamental ignorance. Once this fundamental ignorance is shed, the five hindrances, like leaves without roots, cannot thrive and naturally wither away. The thought of wanting to eliminate the five hindrances and afflictions is itself fundamental ignorance. Fundamental ignorance is without cause.
I will continue with the translation of the next paragraphs in subsequent messages.
User
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Certainly, I'll continue with the translation of the next paragraph.
The original Chinese text of the second paragraph is:
聖人種種分別，皆不離法身
我們的心量本來是很廣大的，應用無窮。六根應眼見色，應耳聞聲 ，應鼻嗅香，應舌知
味，應身知觸，應意知法，一切施為運動，皆是法身。六根本來毫無罣礙，無愛無憎，平等
平等地隨緣生滅，自然解脫。我們之所以感覺有對象、有東西存在，是因為有「我」在。證
道的禪師講「眼前無一物」，他也看到東西，但是他沒有「我看到」這種妄想。「我」是妄想
出來的，如果這個妄想脫落了，我們會非常清楚「眼前無一物」是什麼境界。有「我」的妄
念，才會看到獨立存在的對象，那就是「眼前有一物」 。證入無我，一切都是法身。看到你、
看到花、聽到聲音，都是法身，遇緣則顯，即生即滅，變化無礙，所以是空。我們把五蘊的
身心看得很實在，用這個態度學佛，想要用「我」去轉色身、證法身，「因地不真，果招迂曲」，
一開始就走錯路了。
And its English translation is:
The Distinctions of the Sages, All Inseparable from the Dharma Body
Our mental capacity is inherently vast and infinitely adaptable. The six senses - seeing with eyes, hearing with ears, smelling with nose, tasting with tongue, feeling with body, and thinking with mind - all activities and movements, are manifestations of the Dharma body. The six senses are naturally unobstructed, without attachment or aversion, equally arising and ceasing with conditions, thus naturally liberated. We perceive objects and existence because of the notion of "I." An enlightened Zen master said, "There is nothing before my eyes." He sees things, but he doesn't have the delusion of "I see them." This "I" is a delusion. Without this delusion, we would clearly understand what "There is nothing before my eyes" means. It is only with the delusion of "I" that we perceive independent objects, which is "There is something before my eyes." Realizing no-self, everything becomes the Dharma body. Seeing you, seeing flowers, hearing sounds, all are the Dharma body, appearing and disappearing with conditions, ever-changing without hindrance, thus empty. We regard the body and mind of the five aggregates as very real. Approaching Buddhism with this mindset, trying to transform the physical body and attain the Dharma body through the "I," leads to a misguided start, "The base being untrue, the result invites convolution."
I will proceed with the translation of the following paragraphs in the next messages.
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Sure, I'll continue with the translation of the next paragraph.
The original Chinese text of the third paragraph is:
行佛威儀
身心不是我們想像的那麼渺小，實際上無邊無際，是無限可能的存在。我們認錯皮肉身
軀是我，拚命想將這個身軀弄得像佛一樣莊嚴，日本道元禪師有一篇著作<<行佛威儀>>就是
指出這個錯誤。現在舉一段來說明：
諸佛必定行足威儀，此行佛也。行佛非是報身佛，非是化身佛，非是自性身佛，非是
他性身佛，非是始覺，非是本覺，既非性覺，又非無覺。如是等佛，不得與行佛齊肩。
因之，諸佛之行佛道，不待覺。唯有行佛能於佛向上之道通達行履。自性佛等，夢也
未見在也。
現在大家看到「威儀」，就動了念頭，認為威儀應該是如何。例如說辣妹就不夠莊嚴，累
的東倒西歪、打瞌睡、腿酸、叫痛，就不是佛的威儀。這種好壞的判斷，都是人類的分別。
And its English translation is:
The Dignity of Buddha's Practice
Our body and mind are not as insignificant as we imagine; they are boundless and represent infinite potential. We mistakenly identify the flesh and bones as the self, striving to make this body as dignified as that of a Buddha. Japanese Zen Master Dogen wrote a piece, "The Dignity of Buddha's Practice," pointing out this mistake. To illustrate, here is an excerpt:
"All Buddhas certainly exhibit the dignity of practice. This is the practice of Buddha. This practice is not the Nirmanakaya (transformation body), not the Sambhogakaya (enjoyment body), not the Svabhavikakaya (nature body), not the body of others, not the initial awakening, not the fundamental awakening, neither having the nature of awakening nor being without awakening. Such Buddhas cannot equate to the practicing Buddha.
Therefore, the practicing path of all Buddhas does not depend on awakening. Only the practicing Buddha can truly walk the path towards the Buddha. Not even in dreams have the self-natured Buddhas seen such."
Now, when people see "dignity," they conceive an idea of what it should be. For example, they think a woman dressed provocatively lacks solemnity, or that tiredness, slouching, dozing off, leg pain, or complaining is not befitting the dignity of Buddha. Such judgments of good and bad are human discriminations.
I will continue with the translation of the subsequent paragraphs in the next messages.
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Continuing with the translation:
The original Chinese text of the fourth paragraph is:
日本有一個杉本禪師是因放屁而開悟的，難道這不是行佛威儀嗎？一切動靜，都是法身的顯
現，不增不減，都是行佛威儀。蟑螂爬、小鳥飛、魚兒游都是行佛威儀。地獄的眾生不是跳
出地獄才得救，而是不改地獄的境界，當處解脫。一切都是佛。道元禪師講：報身佛、化身
佛、自性身佛、他性身佛、始覺、本覺、性覺、無覺，都離不開人類的見解，佛學名相記了
一大堆，都是人類的分別。有一個「我」要去成佛、待覺，都是根本無明。對於行佛、諸法
實相，夢也未見在。
And its English translation is:
There was a Zen master in Japan, Sugimoto, who attained enlightenment through passing gas. Is this not also the dignity of Buddha's practice? All movements and stillness are manifestations of the Dharma body, neither increasing nor decreasing, all embodying the dignity of Buddha's practice. Cockroaches crawling, birds flying, fish swimming - all these are the dignity of Buddha's practice. Beings in hell are not saved by escaping hell, but by finding liberation within that very realm. Everything is Buddha. Zen Master Dogen said: The transformation body Buddha, the enjoyment body Buddha, the nature body Buddha, the body of others, initial awakening, fundamental awakening, nature awakening, no awakening – all cannot escape human interpretations. Buddhist terminologies are filled with such distinctions, all human discriminations. The notion of an "I" striving to become a Buddha or awaiting awakening is rooted in fundamental ignorance. Regarding the dignity of Buddha's practice and the true nature of all phenomena, it's like they have never even appeared in dreams.
I'll continue with the translation of the following paragraphs in the next messages.
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Continuing with the translation:
The original Chinese text of the fifth paragraph is:
身心脫落，只管打坐
行佛威儀，就是只管打坐。什麼是只管打坐？讓我們先看一段道元禪師開悟的故事：
師因入堂，懲衲子坐睡云：「夫參禪者身心脫落，只管打睡作麼？」予聞此語豁然大悟。
徑上方丈燒香禮拜。師云：「禮拜事作麼生？」予云： 「身心脫落來。」師云： 「身心脫
落，脫落身心！」予云：「這個是暫時伎倆，和尚莫亂印 」。師云：「我不亂印 」。予
云：「如何是不亂印底事？」師云：「脫落脫落。」予乃休。
道元禪師很小就出家，研究了很多經、律、論，他的結論只有一個： 「本來本法性，天然
自性身。」既然一切都是本覺，我們為什麼要修行？這個問題困擾了道元禪師，他到中國找
到了如淨禪師，解決了這個問題。有一天道元在打坐，他隔壁的道友因為打瞌睡被如淨禪師
一罵，道元在旁邊聽了，豁然大悟。隨後他就到方丈室跟如淨禪師報告：「身心脫落了！」如
淨禪師不愧是明眼的禪師，看出道元還有身心脫落這麼一回事的微細執著，立刻跟道元說：「什
麼身心脫落，本來脫落的身心啊！」道元至此乃脫去最後的法執。而道元對大用的地方還不
太明白，如淨禪師再跟他說：「脫落也脫落。」道元乃休。這就是只管打坐。
And its English translation is:
Dropping Body and Mind, Just Sit in Meditation
The dignity of Buddha's practice is simply to sit in meditation. What does it mean to just sit? Let's look at a story of Zen Master Dogen's enlightenment:
Entering the hall, the master rebuked a monk for sleeping while sitting in meditation, saying, "If a practitioner of Zen has drop body and mind, why just sleep?" Hearing this, Dogen had a sudden enlightenment.
He went to the abbot's room to burn incense and pay respects. The master asked, "What is this respect?" Dogen replied, "It comes from having drop body and mind." The master said, "Body mind dropped off, dropped off body and mind!" Dogen responded, "This is a temporary trick, Master, don't be misled." The master said, "I am not misled." Dogen asked, "What then is not being misled?" The master replied, "Drop also the dropping." Dogen then rested.
Master Dogen, who became a monk at a young age, studied many sutras, vinayas, and treatises. His conclusion was singular: "Originally, the nature of the Dharma, the inherent nature of the body." Since everything is inherently enlightened, why do we need to practice? This question troubled Dogen until he met Master Rujing in China, who resolved this doubt. One day, while Dogen was meditating, he heard his neighbor being scolded by Rujing for dozing off, which led to Dogen's sudden enlightenment. He then reported to Rujing, "I have dropped body and mind!" Recognizing that Dogen still harbored a subtle attachment to the concept of dropping body and mind, Rujing said, "What dropping of body and mind? The body and mind are originally dropped!" With this, Dogen let go of his final attachment to the Dharma. Rujing further clarified, "Even the dropping should be dropped." Dogen then rested. This is the essence of just sitting in meditation.
I'll continue with the translation of the following paragraphs in the next messages.
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Continuing with the translation:
The original Chinese text of the sixth paragraph is:
只管打坐不是坐在那裡想用不淨觀、慈悲觀、緣起觀把貪、瞋、癡對治掉，想要成佛。
那只是佛的方便，不要緊抓著不放，以為那個就是佛法。如果執著「只管打坐」 ，起了「不要」
念佛、誦經、持齋、持戒的念頭，已經「管」了那麼多，那是「只管」嗎？所以只管打坐就
是：只管也沒有只管，打坐也沒有打坐。看就只是看，聽就只是聽，聞就只是聞，嚐就只是
嚐，觸就只是觸，知就只是知。如果假我的妄想沒有脫落，聽了這個法而為所欲為，那麼這
個法豈不是成了毒藥？
And its English translation is:
Just sitting in meditation does not mean sitting there and thinking about using impurity contemplation, compassion contemplation, or dependent origination contemplation to counteract greed, anger, and ignorance, aspiring to become a Buddha. That is merely a skillful means of the Buddha, not something to be clung to as the essence of the Dharma. If one becomes attached to the idea of "just sitting" and develops thoughts of "not reciting the Buddha's name, not chanting scriptures, not observing fasts, not keeping precepts," one is already "managing" so much, is that truly "just sitting"? Thus, just sitting in meditation means: there is no 'just managing', and there is no 'just sitting'. Seeing is just seeing, hearing is just hearing, smelling is just smelling, tasting is just tasting, touching is just touching, knowing is just knowing. If the false illusion of self does not fall away, and one listens to this Dharma and acts according to one's desires, then wouldn't this Dharma become a poison?
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Continuing with the translation:
The original Chinese text of the seventh paragraph is:
萬法來證明無我
道元禪師曾說：學佛只是學自己，學自己是忘自己。學自己就是不向外求，自己寶貴的
身心就是道場。忘自己又千萬不可用「自己」忘自己。那麼，怎麼修行呢？不要起心動念去
修什麼殊勝的法，或者以我去求證萬法。眼見、耳聞、鼻嗅、舌嚐、身觸、意知，這些就是
萬法。萬法不斷的變化，毫無痕跡，有若無，身心一點都不罣礙，哪裡需要「我」來指揮、
判斷才能見聞覺知呢？以萬法來將「我」殺掉，將這個「賊」殺掉，這是大安樂法門啊！
And its English translation is:
All Phenomena Demonstrate No-Self
Zen Master Dogen once said: Studying Buddhism is just studying oneself, and studying oneself is forgetting oneself. Studying oneself means not seeking externally; our own precious body and mind are the practice ground. In forgetting oneself, one must not use the 'self' to forget the self. So, how should one practice? Do not initiate thoughts to practice some special method or seek validation of all phenomena through the self. Seeing, hearing, smelling, tasting, touching, and knowing – these are all phenomena. Phenomena are constantly changing, leaving no trace, as if they are there yet not there, and the body and mind are not hindered in the slightest. Where is the need for an 'I' to direct and judge to see, hear, feel, and know? Using all phenomena to kill the 'I', to kill this 'thief', is indeed the great path of peace and happiness.
I will continue with the translation of the following paragraphs in the next messages.
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Continuing with the translation:
The original Chinese text of the eighth paragraph is:
曹溪一滴
懷讓問法於慧能，慧能問他：「什麼處來？」懷讓回答： 「嵩山來。」慧能又問： 「是什麼
物，恁麼來？」懷讓回答不出來。經過了八年，懷讓證道了，才向慧能回答： 「說似一物即不
中。」道元提到這件事，他說：
釋尊道：一切即眾生，悉有即佛性。其宗旨為何？此即是「什麼物，恁麼來」的言教。
釋迦牟尼佛傳給迦葉，迦葉傳下來一直到慧能，直到如淨、道元，以及今天日本曹洞宗
的原田雪溪禪師，傳的就是這個。唯一要講的就是如何離開人的見解。這個最根本的、有我
存在的「念」，很不容易發現。一般人都是依這個「念」而活，依這個「念」而修行。有情眾
生一直不願意、不敢放下這個妄我的念，以為放下就什麼都沒有了。禪師講：「夜來明月上高
峰」，以「只管打坐」的方法，放任六根，進入無能知、所知的忘我境界，有一天遇到一個緣，
忽然間舊有的習氣妄念上來了，一照！啊！「原來只是這個賊」。
And its English translation is:
A Drop from Caoxi
Huairang asked Huineng about the Dharma. Huineng asked, "Where have you come from?" Huairang answered, "From Mount Song." Huineng then asked, "What is it that thus comes?" Huairang couldn't answer. After eight years, Huairang attained enlightenment and then replied to Huineng, "To speak of it as something is not to the point." Dogen mentioned this incident, saying:
The Buddha said: All beings are Buddha-nature. What is the essence of this teaching? It is the question, "What is it that thus comes?" This teaching, passed from Shakyamuni Buddha to Mahakasyapa, and then down to Huineng, Rujing, Dogen, and to Master Harada Sekkei of the Soto Zen school in Japan today, is about this. The only thing to be addressed is how to depart from human views. This most fundamental thought of 'I exist' is not easy to discern. Ordinary people live and practice according to this thought. Sentient beings are reluctant and afraid to let go of this delusional thought, fearing that without it, nothing remains. The Zen master said, "Last night the bright moon rose over the peak." Through the practice of 'just sitting,' letting the six senses be, entering the self-forgetful state of neither knowing nor being known, one day, when a certain condition arises, suddenly the old habits and delusions surface, and one sees! Ah! "It was just this thief."
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Continuing with the translation:
The original Chinese text of the ninth paragraph is:
洪文亮醫師
學歷：國立台灣大學醫學系畢業
經歷：高雄市立大同醫院外科主治醫師
高雄地方法院檢察署法醫
高雄洪外科院長
And its English translation is:
Dr. Hong Wenliang
Education: Graduated from the College of Medicine, National Taiwan University
Experience: Chief Surgeon at Kaohsiung City Datong Hospital
Forensic Doctor at the Kaohsiung District Prosecutors Office
Director of Kaohsiung Hong Surgical Hospital
This concludes the translation of the text you provided. If you have any more texts to translate or any other requests, feel free to ask!
