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• An Eternal Now

  30 Jul 13, 19:41

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• An Eternal Now

  30 Jul 13, 19:56

  Self and No-Self by One Thought Traveller (2013-04-03 05:51:05)
  
  Translated by me (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å�´å°‘有人去æ€�考“我”到底是什么？在哪里？何模样？那些æ€�考ã€�寻è¯�，且如实知è§�的人，则都æˆ�了è¯�悟者ã€�觉者ã€�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ã€�诸è¯�悟者都说无我？如果说没有，为什么普通大众å�´äººäººæ„Ÿè§‰æœ‰ä¸ªæˆ‘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å¾�？具备何性å�¯ç§°ä¸ºæˆ‘？我者须具备两点：一是æ�’常ä¸�å�˜ï¼ŒäºŒæ˜¯èƒ½å¤ŸæŒ�物主宰。具备这两点æ‰�能称我，å�¦åˆ™å‡­ä½•è¯´æˆ‘？有一样东西，如果昨 天是这样，明天是那样，å�Žå¤©ã€�å�Žå¹´ã€�大å�Žå¹´ã€�æ•°å��å¹´å�Žå�ˆå®Œå…¨æ˜¯å�¦ä¸€ä¸ªæ ·å„¿ï¼Œåˆ™ä¸�能说是我。何以故？我则ä¸�å�˜ï¼Œå�˜äº†ä½•å†�说我（ä¸�是我了嘛）？这是其一。其 二，是我则得能éš�心所欲，而行æŒ�事物，凡事得能当得了家作得了主，ä¸�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å�—？于身，该è€�时你能ä¸� 让它è€�å�—？肚å­�饿时你能让它ä¸�饿å�—？生病时你能ä¸�让它生病å�—？于心，烦æ�¼æ—¶ä½ èƒ½ä¸�烦æ�¼å�—？头脑想时你能ä¸�让它想å�—？贪嗔痴起时你能控制它ä¸�èµ·å�—？于身于 心，你都ä¸�能作主ã€�掌控，也ä¸�能ä¿�æŒ�它ä¸�å�˜ï¼Œæ˜¯æ•…å�¯çŸ¥ï¼Œé��寻一切，没有符å�ˆè¿™ä¸¤ç‚¹çš„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ç�†æ™ºä¸Šæ‰¾ä¸�到一个能符å�ˆä¸Šè¿°ä¸¤ç‚¹çš„存在，故说无我。但这å�ªæ˜¯ç�†è®ºä¸Šçš„，è¦�感性地知é�“无我，还需è¦�你去实际地考察ã€�认è¯�，这就是修è¯�。既然没有我，那 么è°�知è°�觉？能æ€�考的是è°�？è°�在è§�闻觉知ã€�å�ƒå–�拉撒？到 这里，正是你该起疑，该去弄明白的ï¼�ï¼�到这里，å�³ä½¿ä½›é™€ä¹Ÿä¸�会把你说明白，故有“å�‘上一路，å�ƒåœ£ä¸�ä¼ ”之说；ä¸�是他们ä¸�ä¼ ä¸�说，而是他们说了传了ä¸�少，å�ª 是你ä¸�明白。因为这事é�žå¾—亲è§�一回ä¸�å�¯ã€‚譬如世尊咬了一å�£åºµæ‘©ç½—果（苹果），啧啧赞å�¹ï¼Œè¯´å®ƒçš„味é�“多么美多么好多么脆甜å�¯å�£ï¼Œä½†ä¸�管他æ��述得那味é�“å†�真 实ã€�å†�准确ã€�å†�贴切ã€�å†�形象ã€�å†�丰富，你还是ä¸�明白，除é�žä½ ä¹Ÿå’¬ä¸Šä¸€å�£ã€‚这就是è¯�é�“的关键和é‡�è¦�性ï¼�
  
  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， �闻觉知，一点没少。没有我，但能知能觉，这其中的妙味，惟自�者能知。智乃自知，�关人我。�沙妙用，自然而出。知��但没有一个我，在身心的背�或里 �，没有一个作者，没有一个�者，也没有一个接�者，但一切事务作业照常完�，且行事高效，�生烦�，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�沙妙德。有知，但�知上立知，�用本知，�是无我之知（智）用。譬如明镜，本�能照，能照之镜，�说我能照。若镜说我能照，� 是镜神出。镜神出时，镜失本�，入于虚妄，所�都是虚幻。若镜神�于本照之中妄生我照能照，斯�神镜本�。我们的生命就是一�神镜，其情况和这一样，�无 二致。诸�深味此喻，能�从此�然契入？智乃自知，此中无我。无我而知，是�真知。真知之知，�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ä¸�是神秘 莫测ã€�é�¥ä¸�å�¯å�Šï¼Œæ™®é€šå¤§ä¼—也常体验，也常进入。å�ªæ˜¯ä¸�知。例如，专注的投入工作，忘我的进入娱ä¹�，夜晚无æ€�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æ€�的时刻，å�ªæ˜¯ä»–们ä¸�知，ä¸�能从中领悟本æ�¥æ— æˆ‘有智ï¼�这些忘我的时刻，都是进入和领悟无我的契机ã€�å…¥å�£ã€‚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，è°�在那个忘的状æ€�里è§�闻觉知，高效精确地处ç�†æ­£å�‘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å�´èƒ½è§�闻觉知ã€�应对一切的那个能和知，是我们所è¦�认识和é�‡è§�的生命之神ã€�之光（本识ã€�本觉）ï¼�通常，当我们感觉ä¸�到我——忘我ã€�无我的时刻，å�´èƒ½ 更好地æœ�务ã€�应对一切；而我们感觉有我时，å�´å�ˆäº‹äº‹ç‰©ç‰©å½“ä¸�了家作ä¸�了主。由此å�¯çŸ¥ï¼Œ“我”实虚幻，无我时并ä¸�是真无我，有我时并ä¸�是真有我。在那本æ�¥çŠ¶ æ€�，å�³ä¸�是有我，也ä¸�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æ�¥æ— æˆ‘，大众为何å�´å�ˆæœ‰æ˜Žæ˜¾ã€�真实的我感（我的感觉）？一切生命，本æ�¥æ— æˆ‘，但因最åˆ� 一念错觉ã€�错认ã€�错信而有我生，念念认å�Œã€�念念加强而有我的主体感ã€�存在感，长久无明地如此æ€�ã€�如此想ã€�如此觉而使我的主体感ã€�存在感，真实ã€�逼真ã€�å�š 固，从而使我们ä¸�å†�怀疑和æ€�考“我是什么ã€�到底存在ä¸�存在”这回事。社会大众普é��这样认为我存在，且我们的故事相互支æŒ�，社会的法则也ä¾�此建立，因此有了 今天阎浮æ��众生普é��æŒ�我的现状。这个世界的大众，因知识è§�解ä¸�å�Œè€Œå¯¹“我”的主体认识有所ä¸�å�Œï¼šä¸€èˆ¬ï¼Œå­©å­�们会将“身体”视为我，普通æˆ�年人会将“心”视 为我，对身心现象作过æ€�考探索ã€�ç¨�有些知识è§�解的人，则会进一步抽象出“ç�µé­‚”ã€�“大我”ã€�“梵我”ã€�“神”等虚妄之物视为我。但，ä¸�管大众怎样认为，事 实ä¸�å�˜ï¼Œå�³ä½¿é‚£æˆ‘的感觉å†�真实ã€�å†�逼真ã€�å†�强烈，也å�ªæ˜¯ä¸ªè™šå¦„的认为，毫无实质性的认å�Œï¼�
  
  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æ�¥æ— æˆ‘，但大众 æ„Ÿå�—到了“我”，大众所感å�—çš„“我”是什么样？居于何处？如何æ�¥åŽ»ï¼Ÿä¸€åˆ‡æœ‰æƒ…本æ�¥æ— æˆ‘，“我”是寻æ€�时刹那一念，是无始以æ�¥å�šå›ºé”™è§‰ï¼Œå®ƒè™šå¦„如梦中之物， 如镜中之åƒ�，如水中之月，如空中之å“�，如石女之å­�，如人之第二头，幻想而有，认å�Œè€ŒçœŸï¼Œä¸�觉而实ï¼�如何æ��è¿°“我”çš„æ ·å­�？如å�Œç”»é¬¼ï¼Œå¦‚å�Œæ��神，如å�Œç»˜é¾™ï¼Œ 如å�Œå…«å²�çš„ç«¥å­�æ��述他第å��八代å­�孙的模样，如å�Œ……。总之，本æ�¥æ— æˆ‘，无所居处；本æ�¥æ— æˆ‘，ä¸�æ�¥ä¸�去；本æ�¥æ— æˆ‘，幻生幻ç�­ã€‚最å�Žè¿˜è¦�清楚的是：本æ�¥æ— æˆ‘， 但有本智；本智亦幻，一切ä¸�实；凡所有相，皆是虚妄ï¼�
  
  �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.