Here is a compilation of articles by Zen Master Hong Wen Liang, who is very clear: https://app.box.com/s/ceb9i7wsk0lkfl2sjex97ai56l1k52pf 


Some good articles and videos on anatta for our Chinese readers :) He is a doctor living in Taiwan and is a lineaged Soto Zen teacher (Japanese Zen lineage). Sometimes he teaches in Singapore, Hong Kong and China.

洪文亮老师:

我們的心量本來是很广大的,应用无穷。六根应眼見色,应耳闻声 ,应鼻嗅香,应舌知 味,应身知触,应意知法,一切施为运动,皆是法身。六根本来毫无罣碍,无爱无憎,平等 平等地随缘生灭,自然解脱。我们之所以感觉有对象、有东西存在,是因为有「我」在。证 道的禅师讲「眼前无一物」,他也看到东西,但是他没有「我看到」这种妄想。「我」是妄想 出來的,如果这个妄想脱落了,我们会非常清楚「眼前无一物」是什么境界。有「我」的妄 念,才會看到獨立存在的對象,那就是「眼前有一物」 。证人无我,一切都是法身。看到你、 看到花、听到声音,都是法身,遇缘则显,即生即灭,变化无碍,所以是空。我们把五蕴的 身心看得很实在,用这个态度学佛,想要用「我」去转色身、证法身,「因地不真,果招迂曲」, 一开始就走错路了。
-- 洪文亮老师 http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-BJ013/bj013133067.pdf
“不 要它来它也来,什么东西要来你事先也不知道。念头本身是这样,就是一个natural state,自然的生理现象。自然的生理现象就是你的法性的显现。缘生的嘛!那个念头是心,心的作用怎么生起?缘生的谁知道?佛也不知道!为什么这个念头 而不是别的念头?谁知道?你也不知道!来了之后你才知道,哦哦哦,想到这个,这个念来了。所以不是在你的控制之下,这个念头来,对不对?所以这个是缘生, 缘生就是根本没有你。因为没有你,所以你什么念头要来,你也事先也不知道,来了之后才知道,表示没有你,对不对?这不是道理!否则你有本事说念头要来以前 知道什么念头要来。你看,你想的话,那个念头就不来了。否则,考试的时候,记了一个生字。那考试的时候,“哎哎,那个字是什么意思?”想了半天,硬想硬 想,记不得就记不得。如果你有自己的话,你那怎么会忘掉呢?我要记住就我要记住了?缘生的缘不够,所以它就不上来。懂吗?所以念头,在打坐的时候,有什么 念头来。那个不是你请来的,它是缘生来的。缘生来的东西有没有自性?梦幻一样嘛。念头跟那梦幻一样。你对着梦幻认真起来,你不是傻瓜吗?但是你知道。知道 有什么不好?知道这个是梦幻缘生的有什么不好?你想拒绝掉,你是又卖弄自己。懂吗?“这个念头不好,我要拿掉”。你不是又主张自己了吗?“哦,佛,阿弥陀 佛的那个影子,阿弥陀佛的声音是好,我希望他来”。你看,又动念头自己在主张了。“啊,这个念头不好,这个现的相不好,我要拿掉”。又在主张自己了,又自 己跑进来了,那个“假我”又跑进来舞台了。”
-- 洪文亮老师 http://www.hongzen.com/show.aspx?id=381&cid=13


Videos:

http://www.hongzen.com/show.aspx?id=517&cid=11 - 不昧因果 - 没有灵魂怎么轮回?



The Natural State of No-Self: a ChatGPT translation of Zen teacher Hong Wen Liang
洪文亮老师:
Master Hong Wenliang:
我們的心量本來是很广大的,应用无穷。
Our mind is originally vast and its applications are infinite.
六根应眼見色,应耳闻声 ,应鼻嗅香,应舌知 味,应身知触,应意知法,一切施为运动,皆是法身。
The six sense organs function as follows: the eyes see colors, the ears hear sounds, the nose smells scents, the tongue tastes flavors, the body feels touch, and the mind knows mental objects. All actions are the functioning of the Dharmakaya/Dharma body.
六根本来毫无罣碍,无爱无憎,平等 平等地随缘生灭,自然解脱。
The six sense organs are originally without any obstruction, without attachment or aversion, and in equalness arise and cease according to conditions, naturally liberating.
我们之所以感觉有对象、有东西存在,是因为有「我」在。
The reason we perceive objects and things as existing is because there is an "I" present.
证 道的禅师讲「眼前无一物」,他也看到东西,但是他没有「我看到」这种妄想。
Zen masters who have realized the Way say, "There is not a single thing before the eyes." They also see things, but they do not have the delusion of "I see."
「我」是妄想 出來的,如果这个妄想脱落了,我们会非常清楚「眼前无一物」是什么境界。
The "I" is a delusion. If this delusion is eliminated, we will clearly understand what the state of "There is not a single thing before the eyes" is.
有「我」的妄 念,才會看到獨立存在的對象,那就是「眼前有一物」 。
With the delusion of "I," we perceive objects as existing independently, which is "There is a thing before the eyes."
证人无我,一切都是法身。
Realized persons/beings are without self; everything is the Dharmakaya/Dharma body.
看到你、 看到花、听到声音,都是法身,遇缘则显,即生即灭,变化无碍,所以是空。
Seeing you, seeing flowers, and hearing sounds are all the Dharmakaya/Dharma body. They manifest when conditions are met, arise and cease instantly, change without hindrance, and thus are empty.
我们把五蕴的 身心看得很实在,用这个态度学佛,想要用「我」去转色身、证法身,「因地不真,果招迂曲」, 一开始就走错路了。
We regard the body and mind of the five aggregates as very substantial and use this attitude to study Buddhism. We want to use "I" to transform the form body and prove the Dharmakaya/Dharma body. "The cause is not true, and the result is twisted." We have taken the wrong path from the very beginning.
“不 要它来它也来,什么东西要来你事先也不知道。念头本身是这样,就是一个natural state,自然的生理现象。自然的生理现象就是你的法性的显现。缘生的嘛!
"It comes even if you don't want it, and you don't know what's coming in advance. Thoughts themselves are like this, a natural state, a natural physiological phenomenon. The natural physiological phenomenon is the manifestation of your Dharma Nature. It's conditioned arising!
那个念头是心,心的作用怎么生起?缘生的谁知道?佛也不知道!为什么这个念头 而不是别的念头?谁知道?你也不知道!来了之后你才知道,哦哦哦,想到这个,这个念来了。
That thought is the mind, how does the function of the mind arise? Who knows about conditioned arising? Even Buddha doesn't know! Why is it this thought and not another thought? Who knows? You don't know either! After it comes, you realize, oh, oh, oh, you thought of this, this thought has come.
所以不是在你的控制之下,这个念头来,对不对?所以这个是缘生, 缘生就是根本没有你。因为没有你,所以你什么念头要来,你也事先也不知道,来了之后才知道,表示没有你,对不对?这不是道理!
So it's not under your control, this thought comes, right? So this is conditioned arising, and conditioned arising means there is fundamentally no you. Because there is no you, you don't know in advance what thought will come, and you only know after it comes, which shows there is no you, right? This is not a theory!
否则你有本事说念头要来以前 知道什么念头要来。
Otherwise, if you were capable, you would know what thought would come before it comes.
你看,你想的话,那个念头就不来了。
You see, if you think about it, that thought won't come.
否则,考试的时候,记了一个生字。那考试的时候,“哎哎,那个字是什么意思?”想了半天,硬想硬想,记不得就记不得。
Otherwise, during an exam, you memorize a new word. During the exam, you think, "Ah, what does that word mean?" You think hard for a long time, but if you can't remember, you just can't.
如果你有自己的话,你那怎么会忘掉呢?我要记住就我要记住了?
If you had your own self, how could you forget? If I want to remember, then I will remember?
缘生的缘不够,所以它就不上来。懂吗?
The conditions for conditioned arising are not enough, so it won't come up. Understand?
所以念头,在打坐的时候,有什么 念头来。
So, thoughts, during meditation, whatever thoughts come.
那个不是你请来的,它是缘生来的。
That is not something you invite; it comes from conditioned arising.
缘生来的东西有没有自性?梦幻一样嘛。
Does something that arises from conditions have self-nature? It's like a dream, right?
念头跟那梦幻一样。你对着梦幻认真起来,你不是傻瓜吗?
Thoughts are like dreams. If you take dreams seriously, aren't you a fool?
但是你知道。知道有什么不好?知道这个是梦幻缘生的有什么不好?
But you know. What's wrong with knowing? What's wrong with knowing that this is a dream-like conditioned arising?
你想拒绝掉,你是又卖弄自己。懂吗?
If you want to reject it, you are just showing off yourself. Understand?
“这个念头不好,我要拿掉”。你不是又主张自己了吗?
"This thought is not good, I want to remove it." Aren't you advocating for yourself again?
“哦,佛,阿弥陀佛的那个影子,阿弥陀佛的声音是好,我希望他来”。你看,又动念头自己在主张了。
"Oh, Buddha, the shadow of Amitabha Buddha, the voice of Amitabha Buddha is good, I hope he comes." You see, you are advocating for yourself again with this thought.
“啊,这个念头不好,这个现的相不好,我要拿掉”。
"Ah, this thought is not good, this present appearance is not good, I want to remove it."
又在主张自己了,又自己跑进来了,
Again advocating for oneself, and again, the self comes in,
那个“假我”又跑进来舞台了。”
that "false self" comes back onto the stage again.
-- 洪文亮老师

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