Posted by: Soh
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.
Posted by: Soh

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.
Posted by: Soh

Third translation by the one thought traveler. Again if you know Chinese and can help out with or improve this translation, please post a comment or contact me, it will be much appreciated!

http://blog.sina.com.cn/s/blog_5b4d23f60102e2vr.html


观自在的三个阶段 (The Three Stages of Observing/Contemplating Freedom)
(2012-07-31 08:44:30)

涉入修行,从一个凡夫到一位观自在菩萨,大约经历三步路: Embarking on cultivation, from being an ordinary person to becoming a Bodhisattva that observes/contemplates freedom (another name for Avalokitesvara Bodhisattva), there are roughly three steps to undergo:

一、观“自在”。 观“所”期。

1. Observe "freedom". Period of observing "object".

读这三个字时,重点落在“自在”二字上,“自在”是所观的对象。凡夫修行,开始观察身心及其动作,行住坐卧,所行无碍……这是最粗浅层次的“观自在”。

When reading these three words, the emphasis lies on the word "freedom", "freedom" is the object of observation. When an ordinary person practices, and begins to observe the actions of mind and body, walking-standing-sitting-lying down, whatever is performed is without obstructions... this is the coarsest level of "observing/contemplating freedom".

此时的“观”是动词,自在是“宾语”,动宾结构。此时之观,重点落在所观的对象,即心所,一切法“尘”之上!

At this point in time, "observing" is a verb, "freedom" is an object, it is a verb-object structure. At this stage of observing, the emphasis lies in the object of observation, the object of mind, the "dusts" of all dharmas!

此个阶段的修习,是“背觉合尘”阶段,练习所生成的主要效果是专注、清静。属修定的范围。
这种观还属于凡夫位的观。

This stage of practice is the stage of "turning one's back on Awareness and uniting with the dust", the main results that come from such cultivation is concentration and tranquility. It belongs to the arena of cultivating samadhi.

This kind of observing still belongs to the observing of ordinary beings.

二、“观”自在。观“能”期。

2. "Observing" freedom. Period of observing "Subject"

读这三个字时,重点落在“观”字上。此阶段的重点,在于所观的主体。

When reading these three words, the emphasis lies in the word "Observing". At this stage the emphasis lies in the Subject of observation.

这是又进化一层的观自在,由开始观心所,移行到开始观察心上来,即那变化中的不变者。

This is "observing freedom" being evolved to another level, from the "observing the objects of mind" at the beginning, proceeding into beginning to observe the Mind itself, that is the changeless Subject in the midst of changes.

此时,“观”字的词性,开始由动词化为名词,“观”是主语,“自在”是宾语,主宾结构。这一阶段的观行重点,在心的觉性上,即对尘而生的心镜上。

At this point, the word class of "Observing" , begins to be transformed from a verb into a noun, "Observing" is a Subject, "freedom" is an object, it is of a subject-object structure. At this stage the emphasis in contemplation lies in the Mind's Awareness-nature, that Mind's mirror which manifests when encountering dusts.

这个阶段的观,是“背尘合觉”阶段,即修行人常说的“返闻闻自性”、“观观”、“见见”、“闻闻”、“觉觉”等。此期开始涉入修慧。

At this stage of Observing, it is the stage of "turning one's back on dust to unite with Awareness", or what practitioners often call "turning the perceiving around to perceive Self-Nature", "Observing the Observing", "Seeing the Seeing", "Hearing the Hearing", Awareness of Awareness", etc. From this phase onwards one begins to embark on practicing Wisdom.

这种观属于菩萨位的观。

This kind of Observing belongs to the observing of the Bodhisattva seat.

三、观自在。离能所期。Observing freedom. Period of departing from subject-object.

此时的观,不在二元里缠缚了,离开了能与所。没有观者,没有所观,纯一心光。心如明镜,得大圆镜智。

The observing of this point in time does not fall into the binds of dualism, it departs from Subject and Object. There is no Observer, there is no object of observation, there is purely a single mind's luminosity. Mind is like a clear mirror, attaining to the wisdom of the perfect great mirror wisdom.

此时的“观自在”三个字,是“观——独自存在”、“唯‘观’存在”的意思。此时的语句,不再是主宾或动宾结构,它仅是一个陈述句,不含有“动作”。

At this point the words "observing freedom" means "observation - alone exists", "only 'observation' exists". At this point the sentence is no longer of a verb-object nor subject-object structure, it is purely a declarative sentence/statement, and does not contain any "action".

这是离“能、所”期,入“无为法”期,成“大菩萨”期,受“寂灭乐”期,做“无事闲人”期,了悟“诸法无自性”期。

This is the period of leaving "subject, object", entering into the "dharma of non-action"/"unconditioned dharma", the period of becoming the "Great Bodhisattva", enjoying the "bliss of quiescent cessation", the period of becoming the "free man without anything to do", the period of realizing "all dharmas are without self-nature".

此时深知“一切法体本空,一切法相唯识”,直观经验到“诸法空相”。心经二百六十字的陈述,正是在这样的“观自在”下所见到的。
这是涉过彼岸的佛观。

At this point one deeply understands, "the nature of all dharmas are originally empty, all appearances of dharmas are purely [the fabrications of] consciousness", directly experiencing "all dharmas are empty appearances". The state of the 260 words of Heart Sutra, is precisely seen in this kind of "contemplating/observing freedom". This is the Observing of Buddha that has crossed over to the other shore.

上述三观,对一些人是有次第的,对一些人没有次第。进化层次低的修行者只能观到他所进化之时和之前的事物,进化程度高的修行者能同时观和观到一切境界。

The above-mentioned three kinds of observing are gradual to some people and non-gradual to some people. Those practitioners at a lower state of evolution can only observe up to whatever is within and prior to his present state of evolution, whereas those practitioners at a higher level of evolution can simultaneously observe all states.
Posted by: Soh
2nd translation. As with my first translation, help in correcting is very much appreciated!

http://blog.sina.com.cn/s/blog_5b4d23f60102e2y3.html

观呼吸 (Contemplating/observing breathing)
(2012-08-02 11:00:07)

智者坐在那里观呼吸,
他不说“我在呼吸”、“我在呼吸”……
那样是在强化一个虚幻的、不存在的“我”!
也不符合事实真相。

The Wise One sits there contemplating/observing breathing,
He does not say "I am breathing", "I am breathing"....
That would be solidifying a delusional, non-existent "self"!
And it does not match with the truth of things.




“呼——吸”、“呼——吸”……
他观察到,其中没有呼吸的人、也没有被呼吸的人。
呼吸在进行,就像天地起落的风;
就像风来回在一片枊叶之旁。

"Breathe in ------- Breathe out", "Breathe in ------- Breathe out"...
He notices that, in it there is no person who is breathing, and there is no person who is being-breathed.
Breathing is on-going, like the wind rising and falling in the sky and earth (world).
It is just like wind going back and forth at the side of a willow leaf.


在呼吸之中,
没有一个独立的造作者,也不存在一个承受造作的人。
是胸,是肺,是骨,是髓,是血,是肉,
是心、是念……,是诸缘造成了呼吸!

In the midst of breathing,
There is no independent doer, there does not exist a person who is the feeler of action.
It is the chest, it is the lungs, it is the bones, it is the marrow, it is the blood, it is the flesh,
it is the mind, it is the thought...., it is various conditions that is causing breathing!


当他长吸气,他了了分明他在长吸气,
但他不认为是他在吸气,
是他在吸气的诸缘中,又加入了一个“我作长吸气”的念,
于是长吸气发生。

When he is breathing in long, he clearly comprehends that he is breathing in long,
but he does not reckon that it is he who is breathing in,
that is within the various conditions of his breathing in, one imputes another layer of thought "I am doing the breathing in long"
Therefore breathing-in long happens.


当他长呼气,他了了分明他在长呼气,
但他不认为是他在呼气,
是他在呼气的诸缘中,又加入了一个“我作长呼气”的念,
于是长呼气发生。

When he is breathing out long, he clearly comprehends that he is breathing out long,
But he does not reckon that it is he who is breathing out,
that is within the various conditions of his breathing out, one imputes another layer of thought "I am doing the breathing out long"
Therefore breathing-out long happens.


当他短吸气,他了了分明他在短吸气,
但他不认为是他在吸气,
是他在吸气的诸缘中,又加入了一个“我作短吸气”的念,
于是短吸气发生。

When he is breathing in short, he clearly comprehends that he is breathing in short,
But he does not reckon that it is he who is breathing in,
that is within the various conditions of his breathing in, one imputes another layer of thought "I am doing the breathing in short"
Therefore breathing-in short happens.



当他短呼气,他了了分明他在短呼气,
但他不认为是他在呼气,
是他在呼气的诸缘中,又加入了一个“我作短呼气”的念,
于是短呼气发生。

When he is breathing out short, he clearly comprehends that he is breathing out short,
But he does not reckon that it is he who is breathing out,
that is within the various conditions of his breathing out, one imputes another layer of thought "I am doing the breathing out short"
Therefore breathing-out short happens.



深观呼吸者,归依风界;
深观呼吸者,了见诸法无我!
深观呼吸者,看见了因缘法;
因看见了因缘法,他看见了如来!

Deeply contemplating the breather, returning and relying/taking refuge in the element of wind/air;
Deeply contemplating the breather, seeing with insight that all dharmas are without self!
Deeply contemplating the breather, seeing the dharma of dependent origination;
Because of seeing the dharma of dependent origination, he sees the Thus Come One [Buddha]!


如观呼吸一样,
智者观想“受、想、行、识”——
于诸受中,智人不见造作者,不见承受者;
于“想、行、识”中,也是这样。

Just like contemplating/observing the breathing,
The Wise One contemplates "feelings, perception, volition and consciousness" ----
And within all feelings, The Wise One does not conceive of a doer, does not conceive of a feeler;
And within "perception, volition and consciousness", it is also likewise.


观呼吸,可以入法界;
智者深观一切法,皆能通达诸法实相,见证如来!
呼吸是个入口,
一切色、受、想、行、识,皆是入口。

By contemplating/observing breathing, it is possible to enter the Dharmadhatu;
The Wise One deeply contemplates/observes all dharmas, thereby could understand the reality of all dharmas, and witness the Thus Come One [Buddha]!
Breathing is an entry-point,
All forms, feelings, perceptions, volition, and consciousness are all entry points.


智者坐在那里观呼吸,
他观见虚空藏菩萨,观见风神,
观见三世一切如来,
呼——吸、呼——吸,他就像天地。

The Wise One sits there contemplating/observing breathing,
He perceives the Ākāśagarbha bodhisattva (bodhisattva of boundless space treasury), perceives the god of the wind,
perceives all the Thus Come Ones [Buddhas] of the three times,
Breathe in --------- Breathe out. Breathe in --------- Breathe out. He is just like heaven and earth.
Posted by: Soh

This is my attempt at translating an article from http://blog.sina.com.cn/s/blog_5b4d23f60102dyuk.html by "One Thought Traveler". But before that let me translate something by him in 2011 explaining the meaning of "One Thought Traveler".

一念行者,One Thought Traveler,
一个走在路上、站在街上或坐在椅子里的人。A person who is walking on the road, standing on the streets or sitting on a chair.
以心为田,Taking mind as the field,
以字为籽,Taking words as seeds,
以书当种,Taking books as seeds,
春耕夏锄,spring ploughing and summer weeding,
心灵老农。an old farmer of mind and spirit.
没有过去,也没有未来,There is no past, and also no future,
仅有当下一个不停变幻着的念头。there is purely this present thought that is ceaselessly fluctuating.
身份:一念; Identity: one thought
名字:一念; Name: one thought
全部的所有:一念。The entirety of everything: one thought.
一念行者,一念觉行。One thought traveler, one thought awareness action.
一念何物?谁是行者?What is one thought? Who is the traveler?

一念,心上过客。One thought, a passerby of mind.
心中只有念头,Within mind there is only one thought,
一念即是行者,That one thought is the traveler,
行者即是一念。That traveler is just that one thought.
念头为心行者,Thought is mind's traveler,
除此一念,Apart from one thought,
别无它物,There is nothing else,
别无人,There is no other person,
别无行者。There is no other traveler,
一念在行,One thought is traveling,
不停不驻,Without stopping nor staying,
本就行者,it already is the traveler,
故名一念行者。Therefore it is called one thought traveler.






The following is the first article expressing insight of anatta as far as I can trace. If you know Chinese and can help correct and improve this translation, please inform me. Thank you!

自性之论 The Doctrine of Self-Nature
(2012-02-01 09:32:26)


诸菩萨摩诃萨,
不要因为我说自性就以为有自性,
并且以为自性是实有。
自性无性!


All Bodhisattva Mahasattvas,

Do not think that there is a self-nature just because I said "self-nature",
And thereby think that self-nature is truly existing.
Self-nature is without nature!



一切法无自性,
一切我无自性,
一切心无自性。


All dharmas are without self-nature,
All selves are without self-nature,
All minds are without self-nature.


诸有情众生,
常常将觉性视为我之自性,
并非如此;
觉性无性!


All sentient beings,
often deem awareness-nature as one's self-nature,
(but) it is actually not so;

awareness-nature is without nature!


诸有情之心,以觉性为依托;
若无觉性,即无众生之心。
诸有情之觉性,以十二有为相为依托,
若无十二有为相即无觉性。


All sentient [beings'] minds, are supported by awareness-nature;

if there is no awareness-nature, there will not be sentient being's mind.
All sentient being's awareness-nature are supported by the appearance of twelve sense bases,
If there are no appearances of twelve sense bases, there is no awareness-nature.


诸众生之心坐落在觉性上,
犹如你坐在蒲垫上;
诸众生之觉性坐落在十二有为相上,

犹如你坐在床铺上。

All sentient beings' minds are situated/located at awareness-nature,
just like you're sitting on a cushion,
all sentient beings' awareness is situated/located at the twelve sense bases' appearances,
just as if you're sitting on a bed.

 
诸众生十二有为相坐落在六根上,
若无六根,即无觉心;
若无觉心,即无觉性;
若无觉性,即无自性! 


All sentient beings' twelve conditioned sense bases' appearances are situated/located at the six sense faculties,
if there are no six sense faculties, there is no awareness-mind;
if there is no awareness-mind, there is no awareness-nature;
if there is no awareness-nature, there is no self-nature!


在眼的见性,以明与暗为依托而存在;
在耳的闻性,以动与静为依托而存在;
在鼻的嗅性,以通与塞为依托而存在;
在舌的尝性,以甜苦与淡为依托而存在;
在身的觉性,以合与离为依托而存在;
在意的知性,以生与灭为依托而存在。


The seeing-nature dependent on the eyes, exists because of being supported by brightness and darkness,
the hearing-nature dependent on the ears, exists because of being supported by movement and stillness,
the smelling-nature dependent on the nose, exists because of being supported by penetration and obstruction,
the tasting-nature dependent on the tongue, exists because of being supported by sweetness, bitterness and blandness,
the sensing/awareness-nature dependent on the body, exists because of being supported by contact with and separation from (objects of touch)
the knowing-nature dependent on thought, exists because of being supported by arising and cessation.


倘若见性抽去明与暗相,见性在哪里?
倘若闻性抽去动与静相,闻性在哪里?
倘若嗅性抽去通与塞相,嗅性在哪里?
倘若尝性抽去甜苦与淡相,尝性在哪里?
倘 若觉性抽去离与合相,觉性在哪里?
倘若知性抽去生与灭相,知性在哪里?


If we remove brightness and darkness from seeing-nature, where is seeing-nature?
If we remove movement and stillness from hearing-nature, where is hearing-nature?
If we remove penetration and obstruction from smelling-nature, where is smelling-nature?
If we remove sweetness, bitterness and blandness from tasting-nature, where is tasting-nature?
If we remove contact with and separation from (objects of touch) from sensing/awareness-nature, where is sensing/awareness-nature?
If we remove arising and cessation from knowing-nature, where is knowing-nature?


明 相易逝,暗相难失,见性与暗相紧密相合故,
菩萨摩诃萨见见相不灭;以见相不灭故,以为见性是常;

以 见性是常故,菩萨摩诃萨以为见性有自性。
是则不然。


The appearance of brightness is easy to pass/transient, the appearance of darkness is difficult to lose, because seeing-nature and the appearance of darkness are closely-knitted,
Bodhisattva Mahasattvas seeing that seeing-appearances does not cease; take the non-ceasing of seeing-appearance to mean that the seeing-nature is permanent;
and because of this [conceived] permanency of seeing-nature, thereby Bodhisattva Mahasattvas think that seeing-nature has self-nature.
In actuality it is not so.

 
动 相易去,静相难除,闻性与静相紧密相合故,
菩萨摩诃萨见闻相不灭;以闻相不灭故,以为闻性是常;

以 闻性是常故,菩萨摩诃萨以为闻性有自性。
是则不然。


The appearance of movement is easy to pass, the appearance of stillness is difficult to be rid if, hearing-nature and the appearance of stillness are closely knitted, therefore
Bodhisattva Mahasattvas seeing that hearing-appearance is not ceasing; take the non-ceasing of hearing-appearance to mean that hearing-nature is permanent;
and because of this [conceived] permanency of hearing-nature, Bodhisattva Mahasattvas think that hearing-nature has self-nature.
In actuality it is otherwise.


以相类故,
菩萨摩诃萨以为嗅性有自性,
菩萨摩诃萨以为尝性有自性,
菩萨摩诃萨以为觉性有自性,
菩萨摩诃萨以为知性有自性。


Because of similar (reasons),
Bodhisattva Mahasattvas think that smelling-nature has self-nature.
Bodhisattva Mahasattvas think that tasting-nature has self-nature.
Bodhisattva Mahasattvas think that awareness/sensing-nature has self-nature.
Bodhisattva Mahasattvas think that knowing-nature has self-nature.

是则不然!
夜晚无所梦中,
一切法尘不再旋复,十二有为相不复显隐,
汝知觉性,居于何处?
自性无性,因缘显性!


In actuality it is otherwise!
When there are no dreams whatsoever in the night,
all dharma-dusts are no longer spinning, the twelve conditioned sense bases' appearances are no longer appearing nor disappearing,
Where is awareness-nature residing?

Self-nature is without nature, nature manifests according to causes and conditions!



六根自尘相难除故,
十二有为相流转故,
菩萨摩诃萨以为知性不灭,

以知不灭故以为自性是常,
以自性常故以为自性有性,
是则不然!
诸菩萨菩萨摩诃萨,
自性无性,缘起性故!


Because it is difficult to be rid of the dusts [sense objects] appearances of the six sense faculties,

and due to the flowing of the twelve conditioned sense bases' appearances,

Bodhisattva Mahasattvas thought that the kno
wing-nature is not-ceasing
because of this [conceived] permanency of knowing, [mistakenly] think that self-nature is eternal,

and based on the permanency of self-nature, think that self-nature has a nature.

In actuality it is otherwise!

All Bodhisattva Mahasattvas,

Self-nature is without nature, due to the nature of dependent origination!



(Thusness advised me to remove some later parts which he and I thought are confusing and lacks clarity.)