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原文：Different Degress of No-Self: Non-Doership, Non-dual, Anatta, Total Exertion and Dealing with Pitfalls

第一段

 

简体中文翻译：

 

「无我有不同层次：无造作者性(non-doership)、不二、无我、全然使力，以及应对可能的陷阱

作者：Soh

另请参阅：

 

Thusness/PasserBy 的“七阶段开悟”

“灵魂暗夜（Dark Night of the Soul）”、去人格化（Depersonalization）、离自体验（Dissociation）以及去真实感（Derealization）

 

」

 

原文：

 

“Different Degrees of No-Self: Non-Doership, Non-dual, Anatta, Total Exertion and Dealing with Pitfalls

Soh

Also see: 

 

Thusness/PasserBy’s Seven Stages of Enlightenment

Dark Night of the Soul, Depersonalization, Dissociation, and Derealization

”

 

脚注/附注（如果有）：

 

[无]

 

第二段

 

简体中文翻译：

 

「有人写道：

Anatta（无我）

问题

 

嗨，各位朋友。

 

我有一个问题。

 

首先，我得简要说明一些背景。

 

几年前，我有一次非常深刻的体验。感觉像是被揭去了一层帘幕，我突然看到我并不存在。体内没有任何我或意志可以操控这个身体作为有机体。我花了数年时间从这个角度去观察自己和他人。这成为我每天早上醒来时想到的第一件事，也是在入睡前想到的最后一件事，直到我彻底变得空无。

 

周围没有任何人和我看到相同的东西，或者他们会因为我谈及此事而生气。我开始学习科学，希望找到支持或者反驳我想法的证据。结果只确认了这个世界是宿命性的，而且复杂到无法在每个当下被我们所理解。这让我走得更远。

 

所以，现在我的生活停滞了，而且内在也没有人会去在意。只剩下一些微弱的情绪和心智反应，对面前摆在感官之中的刺激有所回应，没有盼望、抱负或目标。我不付账单，也不照顾自己。我的意思是，“我”为什么要做这些事呢？

 

最终，三四年前，我接触到了一些“灵性”著作，其中提到了佛教的无我学说和轮回意识（samsaric consciousness）。

 

在这种状况下，一个佛教徒会建议做些什么？我的意思是，如果什么都不改变，我可能会很快死去，或者被关进监狱。我对此都可以接受。只是不想面对肉体痛苦而已。

有什么值得去做的吗？这就是“道路”的尽头吗？是认识到“我”并不存在的终点吗？

…

 

你的确说得对。这种过程非常不平衡且不健康，最终变得令人筋疲力尽，也确实成了一个问题。但同时，它也包含了一些深刻而美丽的体验，尽管里面交织着恐惧、怀疑，以及对所发生之事的缺乏理解。现在我正处在一个需要指导和修持的方法点上，去以正确或至少更好、更健康的方式进行。所以我想我对纠正和指引是敞开的。再次感谢你。」

 

原文：

 

“Someone wrote:

Anatta

Question

 

Hi friends.

 

I have a question.

 

First, I have to quickly give some back ground.

 

Several years ago, I had a profound experience. It was as if a veil was removed and I suddenly saw that I didn’t exist. There were no Self or free will inside that could control this organism that is the body. I spent years observing myself and others from this perspective. It was the first thing I thought of when I woke up in the morning and the last thing I thought of before falling to sleep, until I was empty.

 

Nobody around me saw the same thing or got mad if I talked about it. I started studying science to find support or evidence against my thoughts. It only confirmed that the world is fatalistic and way to complex to understand in each moment. This took me even further.

 

So, now my life has stopped and there is noone inside to care. Only some faint and weak emotional and mental reactions to whatever stimuli is put in front of my senses. No hopes, ambitions or goals. I don’t pay my bills or take care of myself. I mean, why should “I”?

 

Eventualy, 3-4 years ago, I came over some “spiritual” litterature that mentioned the buddhist doctrine of anatta and samsaric consciousness.

 

What would a buddhist recommend to do in this situation? I mean, I will either end up dead or in prison soon if nothing happens. I’m okay with that. I don’t look forward to physical pain, though.

Is there something worth doing? Is this the end of the “path”? To realise that I don’t exist?

…

 

You are right. It has been very imbalanced and unhealthy, and thus it became exhausting and eventually a problem. But it has also been profound and beautiful experiences, despite the fear, doubt and lack of understanding for what happened. I am at a point where I need some guidence and practices on how to do this properly and the right way, or at least a better and healthier way. So, I think I am open to corrections and guidence. Thank you again.

」

 

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第三段

 

简体中文翻译：

 

「——

我（Soh）回复：

 

嗨，

 

u/krodha（Kyle Dixon）指引我看了这个帖子……我想我会分享一下我个人的两分钱看法。

 

自我/大我有不同层次。我可以详细说明很多，你可以在我的博客和（免费）指南中找到这些阐释：

[链接：https://app.box.com/s/157eqgiosuw6xqvs00ibdkmc0r3mu8jg ]

但在这篇帖子里，我只会做个总结。

 

自我/大我以及无我/大我体验主要有三个层面或面向，尽管每个层面在见解与体验上都有不同程度的精细度：

   1.         把“无我”理解为“无造作者性(non-doership)”。你不再觉得自己是一个行事者或控制者，一切念头和行为都只是自然而然地自行发生。你会看到，甚至连你的念头和情绪都不是从某个行动者而来，你甚至无法知道下一个念头是什么，它就这么冒出来。当你口渴时，手自然而然地去拿饮料，身体自然而然地把它喝下去。

 

更微细层次的无造作者性(non-doership)，我称之为“去个人性（impersonality）”。去个人性不仅是无造作者的体验，而是对“个人自我”这一构造的瓦解，进而带来一种清理自我的效果，使得感知变得干净、纯粹、不属于“我”，并伴随一种体会：所有人、所有事物都在展现着同一个生命力/智力/觉知。这很容易被延伸成一种“万有之源”（universal source）的观念（但这只是一种延伸，在之后的阶段会被解构），并且人会体验到自己被这个更伟大的生命与智力“赋予生命”。

 

去个人性会帮助消融自我的感觉，但它会让人容易执着于一个形而上的本质，或者把它人格化、实体化为某种“宇宙共同的单一觉体(universal consciousness)”。在更深的无我与空性见解里，这种实体化与延伸的倾向会被溶解。

 

另外我也要提到另一种见解或领悟——它与“无造作者性(non-doership)”并不相同，而更是对自身光明本质（作为纯粹临在和清明）的领悟。有人体验到无造作者性(non-doership)，并不一定就领悟到自己那“存在-觉知-我是（I AMness）”的本质，这种本质在完全不参与概念/思考的当下依然持续。当念头平息的那刻，在那个空隙里，会突然无疑地觉知到“存在本身”的实相，哪怕在没有念头时，也有“我是/存在/觉知”。你会领悟到那就是存在本身的光明核心——觉知、纯粹的存在与喜悦。这个领悟常被实体化成“我是”或“真我(Atman)”，但我认为这种觉悟十分珍贵且重要，与单纯的无造作者相比更往前迈了一步，而在下文对无我的进一步领悟中也会被继续精炼，尤其是无我的圆满领悟时。这并不是否定这一份“临在-觉知”，而是正确理解它——它本空、无自性，也是不二的（尽管不二并不必然意味着觉知其空性，在此我不多做展开）。如果你有这个领悟，你就不会陷入那么虚无的境地，因为你觉悟到了存在本身十分正面的光明核心。并且在这个领悟之后，你会觉得有一个无限的“存在之基”（Ground of Being）支持着所有的念头，乃至整个世界。当你跑步经过街道，你不再觉得自己是一个人，在与外面的事物打交道；相反，所有物体、树木、人群、风景都仿佛从那个“存在之基”投射出来，又回归到那里，就像电影投影都是从银幕显现又回归到银幕。你不再感觉自己是“走过”什么东西，而是你的身体、心智、以及外在风景和事物都只是在那不动的“存在”中被投射、被流动而已。

 

关于这个领悟，John Tan 也曾这么写过：

“

‘嗨，H先生，

 

除了你所写的，我想向你传达临在的另一个面向。那就是在寂静中完整、未经污染地遭遇临在。

 

所以读完后，就用整个身心去感受，然后把它放下，不要让它污染你的思维。😝

 

临在、觉知、存在、如是都是同义词。可以有各种定义，但都不是通往它的路。通往它的唯一道路，必须是离言的、直接的。这是唯一的方法。

 

当你参“生前本来面目是谁”这种公案时，思想会试图在记忆库中寻找类似的体验来得出答案。这就是思维运作的模式——比较、分类和衡量，以获得理解。

 

然而，当我们真正遭遇这样的公案时，大脑会在尝试自我挖掘的过程里走到极限，毫无结果。有时它会精疲力尽，陷入完全的停顿，而在那份寂然中，轰然一声：砰！

 

我。只有我。

 

生前是这个我，一千年前是这个我，一千年后还是这个我。我就是我。

 

其中没有任何任意妄想，没有任何比较。它彻底印证了自身的清明、它自身的存在，纯净、直观、离言。无需为什么，也没有任何因为。

 

就只有它自己，空无一物地停在那里。

 

同时直觉到内观与止观（vipassana and the samantha）的精要，直觉到全然使力（total exertion）与证悟。信息的核心要直接、原初，不被言语污染。

 

希望能帮到你！’

——John Tan, 2019”

 

然而，有些人体验到无造作者性(non-doership)，可能还没觉悟到这个“临在-觉知”。因此，自我探寻（self-enquiry，“我是谁？”这类追问）会帮助他们走向那个方向。“我是(I AM)”的领悟也很重要，可以成为更深领悟的基础，就像我在“无我与纯粹临在(Anatta and Pure Presence)”里所阐述的那样。想要证悟“我是(I AM)”，最直接的方法就是自我探询，问自己“在出生之前，我是谁？”或“我是谁？”。可见此链接：“当下你的心是什么？”，以及“《觉醒实相实践指南》和节选版指南”中的自我探寻章节。

 

实际上，直接觉悟自身的光明、纯粹觉知或纯粹临在非常重要。如果没有，那么对“无我”的理解可能会偏向“无造作者”，却无法体验到一种清澈不二的光明性。从我们“觉醒实相”体系（AtR）的角度看，这不算是真正见到无我。想深入这一主题，可阅读《清澈无我，无造作者性(non-doership)——Yin Ling 和 Albert Hong 的贴心忠告与无我展现 + 何谓体验之见地？》、《无我与纯粹临在》、《Actual Freedom 与瞬间之光明》、《瞬灭的宇宙亦有其核心》……」

 

原文：

 

“——

Me/Soh replied:

 

Hi,

 

u/krodha (Kyle Dixon) directed me to this post… I think I will share my 2 cents.

 

There are different degrees of self/Self. I can elaborate a lot of them – you can find these elaborations on my blog and (free) guide - https://app.box.com/s/157eqgiosuw6xqvs00ibdkmc0r3mu8jg

But in this post I will just summarise them.

 

There are three main degrees or aspects of self/Self and no-self/Self experience, although each of them has different degrees of refinement in terms of insight + experience:

   1.         no-self as ‘non-doership’. You no longer feel like a doer or controller, all thoughts and actions are just happening spontaneously on its own accord. You see that even your thoughts and emotions are not from a doer, you can’t even know what your next moment of thought is, it just happens. When you are thirsty, the hand just grabs the drink on its own accord and the body just gulps down the drink.

 

A more refined level of non-doership is what I call ‘impersonality’. Impersonality is not just an experience of non-doership. It is the dissolving of the construct of ‘personal self’ that led to a purging of ego effect to a state of clean, pure, not-mine sort of “perception shift”, accompanied with a sense that everything and everyone is being expressions of the same aliveness/intelligence/consciousness. This can then be easily extrapolated into a sense of a ‘universal source’ (but this is merely an extrapolation and at a later phase is deconstructed) and one will also experience ‘being lived’ by this greater Life and Intelligence.

 

Impersonality will help dissolve the sense of self but it has the danger of making one attached to a metaphysical essence or to personify, reify and extrapolate a universal consciousness. Deeper insights into anatta and emptiness will dissolve this tendency to reify and extrapolate.

 

Also, I should also mention that there is another insight or realization – and this is not the same as non-doership but rather the realization of one’s luminous essence as Pure Presence and Clarity. Someone who has experienced non-doership does not necessarily realize that one’s very Beingness, Presence-Awareness, that I AMness – that remains even without engaging in concepts/thinking. It is when at a moment where all engagement in thoughts subside, in that gap, there is this sudden realization of doubtless Existence itself, that even without a thought, just I/Existence/Consciousness. And you realize that is the Luminous core of Existence itself. It is consciousness, pure beingness and bliss. This realization is often reified into the Atman but I consider this realization precious and important and a progression from mere non-doership, but on later realizations below will get refined, especially with realization of anatta. Realization of anatta in point 3) sees the nature of this Presence-Awareness, not by denying it but properly comprehending it - its non-inherent, empty and non-dual nature of that Presence-Awareness (also its nondual aspect does not imply realizing its empty nature, but I will not elaborate too much yet). But basically if you have this realization, you will not end up sounding so nihilistic because you have discovered a very positive luminous core of Existence. Also, after this realization, you feel like an infinite Ground of Being underlying all your thoughts and in fact the entire world. When you jog across the streets, no longer do you see yourself as a person relating to objects out there, rather, all objects and trees and people and scenery actually emerge and subside and ‘pass through’ from within that Ground of Being, much like the projections of a movie merely ‘pass through’ the screen. You no longer feel like someone that pass by things, rather your body and mind, the scenery and objects are merely ‘projected from’ and ‘pass by’ within unmoved Beingness.

 

About this realization, John Tan also wrote before,

 

“

 

“Hi Mr. H,

 

In addition to what you wrote, I hope to convey another dimension of Presence to you. That is Encountering Presence in its first impression, unadulterated and full blown in stillness.

 

So after reading it, just feel it with your entire body-mind and forgot about it. Don’t let it corrupt your mind.😝

 

Presence, Awareness, Beingness, Isness are all synonyms. There can be all sorts of definitions but all these are not the path to it. The path to it must be non-conceptual and direct. This is the only way.

 

When contemplating the koan “before birth who am I”, the thinking mind attempts to seek into it’s memory bank for similar experiences to get an answer. This is how the thinking mind works - compare, categorize and measure in order to understand.

 

However, when we encounter such a koan, the mind reaches its limit when it tries to penetrate its own depth with no answer. There will come a time when the mind exhausts itself and come to a complete standstill and from that stillness comes an earthshaking BAM!

 

I. Just I.

 

Before birth this I, a thousand years ago this I, a thousand later this I. I AM I.

 

It is without any arbitrary thoughts, any comparisons. It fully authenticates it’s own clarity, it’s own existence, ITSELF in clean, pure, direct non-conceptuality. No why, no because.

 

Just ITSELF in stillness nothing else.

 

Intuit the vipassana and the samantha. Intuit the total exertion and realization. The essence of message must be raw and uncontaminated by words.

 

Hope that helps!” - John Tan, 2019”

 

However someone who realize non-doership may not yet realize that Presence-Awareness, so doing self-enquiry (asking Who/What am I?) can help one going into that direction. The I AM realization is also important, and can serve as an important base for further insights, as explained in Anatta and Pure Presence. To realize I AM, the most direct method is Self-Inquiry, asking yourself ‘Before birth, Who am I?’ or just ‘Who am I?’ See: What is your very Mind right now?, and the self-inquiry chapter in The Awakening to Reality Practice Guide and AtR Guide - abridged version.

 

It is actually very important to have the direct realization of one’s radiance, one’s pristine consciousness or pure Presence. Without which, one’s experience of no-self will be skewed to non-doership and one will not experience pellucid non-dual luminosity. That is not considered genuine realization of anatman in AtR. For more reading on this topic, you can read Pellucid No-Self, Non-Doership, Nice Advice and Expression of Anatta from Yin Ling and Albert Hong + What is Experiential Insight?, Anatta and Pure Presence, Actual Freedom and the Immediate Radiance in the Transience, The Transient Universe has a Heart

”

 

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[在本段的翻译中，为保证可读性，对部分长句做了适度分句处理，但未省略任何内容。所用链接等保持原文，不做额外注释。]

 

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第四段

 

简体中文翻译：

 

「2）就“无我”而言，进一步指向洞穿并化解“主客”或“能观—所观”的二分。这与人们平时所感的内在主观知觉者，去感知外在客观世界的感觉有关。换句话说，一般人都会深深觉得自己是在“眼睛后面”地与“外部世界”互动：一些树啊、人啊、物体啊，乃至形状、色彩，看上去就像是离开“我”在外面独立存在的东西。感觉自己仅仅在身体内部，从一个特定的点去“观察”它们——这个点就好像“主体”，而在外部的那些则是“客体”。对于正常人而言，他们往往把这种“主体—客体（能观—所观）”的二分，当作理所当然而不加检验。然而这种自我与二元性的感觉，对大多数人来说确实是真实且根深蒂固的，他们从未对其提出质疑。

 

需要了解的是：即便有人体验过前文所说“无造作者性(non-doership)”甚至“去个人性”，也不一定就能体验到第2点中所说的不二。也就是说，人完全可能仍然感到自己是一个超然的观察者，看着一切自发发生，却并未感受到与所观无距离。那就有点像在玩第三人称射击游戏时，你似乎在远处看着屏幕里那个“角色”本能地行动、思考、行为，你只是个脱离干系的旁观者，有时还会产生轻微解离感，觉得“我”并不直接去控制那个人或其思维——这“角色”就是外在地自动活动罢了。部分人会在“无造作者性(non-doership)”下体验到这种与自身身体—心智的疏离感或解离感。

 

因此，“无造作者性(non-doership)”并不意味着“能观—所观、主客体对立”的瓦解。我们可以把对“主体—客体”二元隔阂的洞穿，视作一种更深层的觉悟。

那么，“打破主客二元、感知者与所感知之对立”可以是一种体验层次的现象（可能只是一瞬间的高峰体验），也可以是一种见地（在悟后稳定保持的不二体验）。

 

体验层面上，很多人其实都可能在某些时刻感到“物我两忘”的状态，比如，沉醉在音乐里、凝视落日时，或欣赏美景时，人会突然忘记了“自我”。在那种瞬间，不再觉得自己是距离日落或音乐存在的“主体”，而是直接与之融为一体。有些人会说：“我与太阳合而为一！”或“我成为了树！”等。这时，不再觉得“我”是“在这儿”看着“那边”的风景，而是只感到鲜活、无限鲜亮的色彩自我显现给自己，毫无距离，就像非常生动、有生命力的光的呈现。

 

迈克尔·杰克逊（Michael Jackson）在描述类似高峰体验时写道：

“意识通过创造来展现自身。我们所居住的这个世界，就是造物主的舞蹈。舞者们来来去去，转瞬即逝，但舞蹈本身一直存在。很多次，当我跳舞时，会感觉被某种神圣的东西触及。在那些瞬间，我感到心灵飞扬，与万事万物合而为一。

 

我变成了群星与明月。我变成了情人与被爱者。我变成了胜利者与被征服者。我变成了主宰与被役者。我变成了歌者与歌声。我不断跳舞，继而这成为了永恒的创造之舞。造物者与其创造融合成了一个整体的欢悦。我继续跳舞……继续跳舞……继续跳舞。直到只剩下……这舞蹈。”

 

但上述情形更多是“一次性的体验”：一种不二的体验，却不一定是“证悟/见地”——也就是不见得会持续。有人通过极限运动、舞蹈、药物，或者打坐，来获得这种非二元的巅峰体验。可它会转瞬即逝。只有当意识发生范式转换，突然领悟到“原来实相或觉知从未有过能观与所观（主体与客体）的分裂，一直以来觉知都是完整不二的”，那时才会稳定地持续不二体验，或者说不再回到原来那种“主客对立”。见地透彻后，自然不会再倾向于从体验中抽离，而是会毫无间隙地向体验敞开——没有距离地去听、看、觉知。

 

然而，这种不二见解本身也可被分成两类：

a）实质主义/本质主义式的不二

b）非实质主义/非本质主义式的不二

 

后者，我称之为对“无我”的真正开悟。

 

先说 a）实质主义式/本质主义式的不二：

此时，一个人也许已经领悟“觉知从来没有与所显之万法分离”；然而，他们依然认为“觉知”有某种不变的“本体”，只是显现为万物——也就是说，他们把一切都视为“纯粹觉知的一种显现”，本质上都归于那个不可变的“觉知基底”，就像投影屏幕虽不二于图像，却被视作是一个永恒、真正的“实质”，而万事万物是投影或反射，离不开屏幕，却也不同于屏幕。某些印度教流派能到达这一步。

 

3）无我的层面——我所说的对“无我（Anatta）”的觉悟

对于 b）这类情形，领悟不再是“所有形式都不过是觉知的显化”，而是“所谓‘觉知’或‘觉性’其实也只不过是眼前所有显现的整个性——除此以外并无独立于显现之外的觉知”。换句话说，除了那不断生灭流动的五蕴显现（色、受、想、行、识）外，并没有一个分离或隐藏在后的“觉知”或“自性”。无我并非只是“摆脱人格自我”的体验，而更是洞见到从当下到刹那之间，没有可称之为“我/主体/能观/行者/思考者/观察者”的什么东西——感官的流动当中，一切都原本就没有二分，不存在所谓的感知者与所感知。关键在于，这种无我并非只是一种“状态”，而是“本来如此的法印(Dharma Seal)”，无论人是否觉悟，它都一直如此。重要的是对这一点的直观领悟，即它是一切现象的性质，而非只是一种修行阶段。

 

为更好阐释这个法印的要义，我想引用《巴希亚经（Bahiya Sutta）》里的话（可见链接：http://awakeningtoreality.blogspot.com/…/ajahn-amaro-on-non… ）：

“在见时，只是所见，没有见者；在闻时，只是所闻，没有闻者”……

如果一个修行者认为自己已经超越了“我听声音”的体验，进入了“化为声音”或认为“仅仅只有声音”的阶段，那么这种体验就会再次被扭曲。实际上，在听觉中，总是只有声音，从来没有真正存在过一个听者；无论取得何种境界，皆始终如此。这正是非二元体验中那种短暂峰值体验（持续几分钟或至多一小时）与使这种峰值体验转变为永久性感知模式的量子感知转变之间的主要区别。
这就是无我印，可以在每一刻实现并体验，而不仅仅是一个概念。

总之，在经历了B)层面的无我悟入，甚至在某种程度上体验了A)层面上基于本质论的非二元性之后，非二元体验不再仅仅是一个来去匆匆的巅峰体验，因为整个意识范式、知觉的纠结以及心理繁衍——也就是不断投射“自我”或“主客二分法”的活动——在一个更根本的层面上被切断了，这正是由于我们用以感知世界的那套妄想框架被削弱了。就我个人而言，自从悟入无我以来的过去九年多里，我从未体验过哪怕一丝主客二元性或能动性的感觉，甚至连一点痕迹都没有。这种状态已经永远消失，并不仅仅是一段巅峰体验。

你在帖子中所描述的那种状态，我把它叫作“无造作者性(non-doership)”。是的，这种见地非常棒，但往后还有更深、更美好的觉悟，可以从根本上改变人的生命，让我再三极力推荐。

 

当无我（尤其是成熟后的无我）被体悟后，那种“内外一体”且充满喜乐的世界简直妙不可言。正如我在我（免费）指南里写的：

 

“这是一个无论如何都无法染污其纯净与完美的世界，整个宇宙/整个心，一直以最鲜活的方式被体验为纯净无暇，毫无‘自我’或‘能观者’在距离处端详世界——没有‘我’的生命就像一个活生生的天堂，不再受痛苦情绪所扰；每一种颜色、声音、气味、味道、触感、乃至一切微小细节，都像是无边的、晶莹透明的觉知本身，闪耀着璀璨的光芒、缤纷多彩、分辨度极高、明亮无比、充满了奇妙和神圣气息；周遭的一切景色、声音、香气、感受、乃至念头，都被清晰分明地觉知，就像新生婴儿第一次看到世界一样，每一刻都鲜活而崭新；生活中处处都是安详、喜悦和无畏，哪怕外在看似混乱、麻烦不断；所有感官所经验的一切美好都远远超过以往，那种感觉仿佛走进了金碧辉煌的天国，毫无间隙和分隔感地直接感受；这没有任何中心，也没有边界——像无尽夜空般浩瀚，就在当下被实现；山峦与星空不再在‘远处’，而是近在咫尺，与呼吸一样贴近，和心跳一样亲密；在日常的行住坐卧中，整个宇宙都与每一个举动同在，没有一丝‘我’或‘我所’可以成立，让人仿佛化身为整个因缘网络的一部分，不再于整体之外有任何立足；如此的纯净和无量，在所有感官门开启时恒常显现。（如果感官之门被洗净，则万事万物对人来说都会以无限的方式呈现。因为人把自己锁在狭窄的洞里，只能从洞隙看世界——威廉·布莱克语）”

 

仅有“无造作者性(non-doership)”还不是“无我”最终的见地。（Thusness 在“阶段5”中提到：“……第五阶段在‘无我’层面就很透彻，我会把它称为无我在三个层面——没有主客体的区分、没有行动者、没有施为者/主体（agent）……”；单独的无造作者性(non-doership)并不代表真正证悟/见地到无我，虽然从John Tan第一偈（关于无我）的悟入里也能清晰地体会“无造作者”，但第一偈绝不只是讲“无造作者”，而同时表达“无施为者/主体（agent）”。）

 

就我的估计，当人们说“我见到了无我”时，95%到99%的情况其实是在谈“去个人性”或者“无造作者性(non-doership)”，甚至连“不二”都没到，更不用说佛教所说真正彻底的“无我（法印）”了。通常我会让他们看看以下的自检：

 

“何谓‘体验之证悟/见地（experiential insight）’？

（大拇指）

 

Yin Ling：

当我们在佛教中说‘体验之证悟/见地’，

意思是……

这会在整体存在层面带来能量的转换，深入到骨髓。

 

声音必须能够‘自己听自己’。

没有听者。

干净，清晰。

那从头到尾都有个束缚，被一刀切断。

然后慢慢在五根门中都如此。

 

那时才能谈无我。

 

所以若对你来说，

‘声音是否能自己听自己？’

若答案是否定，那就还没到。继续努力吧！参究或打坐。

你尚未达到更深的证悟/见地要求，例如无我与空性的见地！

 

Yin Ling：

‘证悟/见地’表示……

当这个见地深入骨髓，无需任何一丁点儿刻意，就能让‘声音自己听自己’。

就像你现在生活在二元感知里，一点也不费力。

对那些悟到无我的人来说，他们无我地生活同样不费吹灰之力，无需靠思维来维系。

他们甚至无法回到二元感知，因为那只是一个想象，被连根拔除。

起初你也许要刻意调节一点。

可到某个时刻，就完全不需要……乃至在梦里也会是无我。

这才是‘体验上的觉悟’。

如果达不到这个标准，就不能说是真证悟！’

 

Soh：

“重要的是，那种‘体验之见地/证悟’会让你整个人从头脑到能量都向外敞开，与万事万物生生不息地合为一体……不再觉得‘我在这里’对着‘外面’的树或鸟鸣……而是纯粹的无距离，无中间人：

没有‘我是观者’，只有树木在自我摇曳，只有鸟鸣自我鸣响——无从说谁在听或看……没有地理上的方位可言……

那时整个人的能量向外辐射到显现里，没有任何中心感，就像没有中心点而无限延展。若没有这种能量和觉知上的转变，就算不上无我的真实体验……”

 

……l

 

原文：

 

“2) no-self in terms of the penetrating and dissolving of the subject/object or perceiver/perceived dichotomy. This relates to the sense of being an internal subjective perceiver perceiving the world of objects in the senses. In other words, normal people feel deeply that they are relating to the world from behind their own eyes, as someone perceiving an ‘outside world’ of trees and people and objects and so on and the shapes and colors and characteristics of those trees/tables/objects are just inherent attributes of observer-independent objects ‘out there’, and they are merely observing them from a vantagepoint ‘within’ their body as an internal perceiver – subject, and object. Perceiver and perceived. And this is so not only in relation to sights but even sounds and other sensory perceptions, for normal people hear sound as if the sound is somewhere ‘out there’ while they are located and hearing the sounds from somewhere ‘in here’, that is to say, inside their own body (exactly where that is, is uncertain, and upon examination some people may say it is the head, some people point to their heart, basically normal people don’t examine things clearly and just take their sense of self and duality for granted). But this sense of self and sense of duality is a very real experience for most people, that they have unquestioningly taken it for granted as their reality.

 

It should be understood and noted that someone who has experienced the non-doership or even impersonality aspect of no-self in 1), may not experience non-duality in 2). In other words, one can still experience everything happening on its own accord, but still feel like a dissociated observer detached from things happening on their own. In a sense, it’s almost like everything the body and mind is doing seems like another person, like you are playing a third person shooter game where you are sort of watching the whole character from a distance behind, except in a dissociated state you aren’t even ‘controlling’ the character people refer to as ‘you’ – rather, you are merely observing this person or body-mind called ‘you’ acting and thinking and behaving in its own way and you are just this aloof and detached observer of this character or body-mind doing its own thing. Some people have experienced this sort of dissociation coupled with a sense of non-doership.

 

Now, this means that the sense of doership dissolving does not mean that the subject and object dichotomy is dissolved. Therefore we can call that sense of subject-object duality, or the gap between perceiver and perceived, as a distinct layer of ‘self’ that can be penetrated in deeper insight.

Now, the dissolution of subject-object/perceiver-perceived dichotomy can happen as an experience, which is transient, short-lived peak experiences, or it can happen as a realization which leads to stabilization of non-dual experience.

 

As an experience, it is quite commonly experienced and described by people, often spontaneously when they just enjoy music, watch a sunset, enjoy a beautiful scenery and so on, where they suddenly become so engaged and engrossed in their sensory experience that they have totally forgotten their ‘self’ – and in the act of forgetting the self they enter into what seems like a different state of consciousness, a very vivid and intensified one where they are no longer ‘seeing’ the sunset from a distance, they are the very sunset itself – they may describe it as ‘I have merged with the sun!’ ‘I have become the trees!’ There is suddenly no longer this sense that ‘I’ am someone ‘in here’ separate from the ‘sun over there’, there is just brilliant and very alive bright orange light displaying itself to itself at no distance at all, a very vivid, brilliant and alive display of colors as clear vivid consciousness.

 

In describing such a peak experience, Michael Jackson wrote,

 

“Consciousness expresses itself through creation. This world we live in is the dance of the creator. Dancers come and go in the twinkling of an eye but the dance lives on. On many an occasion when I am dancing, I have felt touched by something sacred. In those moments, I felt my spirit soar and become one with everything that exists.

 

I become the stars and the moon. I become the lover and the beloved. I become the victor and the vanquished. I become the master and the slave. I become the singer and the song. I become the knower and the known. I keep on dancing then it is the eternal dance or creation. The creator and creation merge into one wholeness of joy. I keep on dancing…and dancing…and dancing. Until there is only…the dance.”

 

However, what is described here is still merely an experience. An experience of non-duality, but not the realisation. Such experiences come and go. Some people engage in dangerous sports to enter the zone and glimpse the bliss of non-duality, some people do it through dance, some people through certain drugs, some people do it through meditation.

 

But all these experiences come and go, until a paradigm shift takes place in consciousness where one suddenly realizes that the truth about reality or consciousness is that there never was a subject and object division, that consciousness was in truth never from the beginning ever divided into a perceiver and perceived, consciousness and its display, that they were never separate to begin with. After insights into non-duality, the tendency will no longer be to dissociate from experience but to fully open to experience in an undivided and gapless way – experiencing everything without distance as vivid consciousness.

 

Such a realization can however be divided into two types:

 

a) substantialist/essentialist non-duality

b) non-substantialist/non-essentialist non-duality

 

The latter, I call the realization of anatta, proper.

 

But lets talk about a) substantialist/essentialist non-duality in summary:

 

Such a person may have realized that their consciousness was never divided from manifestations, that all manifestations are none other than consciousness itself. However the karmic (deep conditioning) tendency to conceive of consciousness as an inherently existing, unchanging source and substratum of phenomena, remains — except consciousness is now seen to be undivided from its manifestation, so one subsumes everything to be modulations of Pure Consciousness. One sees that all phenomena are merely Consciousness displaying itself in various forms. Yet one does not equate the forms with consciousness – the forms are like passing light shows displayed on an unchanging screen/mirror, while the projections and reflections pass through inseparably from the base of the mirror without subject/object division, the underlying basis of consciousness remains unchanged. Hinduism can get as far to this point.

   3.         No-Self in terms of what I call realization of Anatta

 

But then there is b), where one realizes that not only is it the case that all forms are merely modulations of consciousness, in actual fact ‘Awareness’ or ‘Consciousness’ is truly and only Everything – in other words, there is no ‘Awareness’ or ‘Consciousness’ besides the very luminous manifestation of the aggregates, whatever is seen, heard, sensed, touched, cognized, smelled…

Anatta is not merely a freeing of personality sort of experience; rather, there is an insight into the complete lack of a self/agent, a doer, a thinker, a watcher, etc, cannot be found apart from the moment to moment flow of manifestation. Non-duality is thoroughly seen to be always already so: here is effortlessness in the non-dual and one realizes that in seeing there is always just scenery (no seer or even seeing besides the colors) and in hearing, always just sounds (never a hearer or even a hearing besides the sounds). A very important point here is that Anatta/No-Self is a Dharma Seal, it is the nature of Reality all the time – and not merely as a state free from personality, ego or the ‘small self’ or a stage to attain. This means that it does not depend on the level of achievement of a practitioner to experience anatta but Reality has always been Anatta and what is important here is the intuitive insight into it as the nature, characteristic, of phenomenon (dharma seal).

 

To illustrate further due to the importance of this seal, I would like to borrow a quote from the Bahiya Sutta (http://awakeningtoreality.blogspot.com/…/ajahn-amaro-on-non…)

 

‘in the seeing, there is just the seen, no seer’, ‘in the hearing, there is just the heard, no hearer’…

If a practitioner were to feel that he has gone beyond the experiences from ‘I hear sound’ to a stage of ‘becoming sound’ or takes that ‘there is just mere sound’, then this experience is again distorted. For in actual case, there is and always is only sound when hearing; never was there a hearer to begin with. Nothing attained for it is always so. This is the main difference between a momentary peak experience (lasting minutes or at most an hour) of non-duality, and a permanent quantum shift of perception that makes that peak experience become a permanent mode of perception.

This is the seal of no-self and can be realized and experienced in all moments; not just a mere concept.

 

In summary, after the realization of anatta of b), and even the substantiated nondualism of a) to some degree, non-dual no longer becomes a passing peak experience that comes and goes, as the entire paradigm of consciousness, knot of perception, mental proliferation -- the continuous activity of projecting a 'self' or 'subject/object dichotomy' is severed at a more fundamental level as the delusional framework through which one perceives the world is undermined. What I can say is that for me personally, for the past 9+ years after realizing anatta, I have not experienced the slightest sense of subject/object duality or agency at all, not even the slightest trace. That is gone for good and is not merely a peak experience here.

What you described in your post is what I called ‘non-doership’. And yes, that’s a wonderful insight but there are still more wonderful insights down the road that is truly life changing in a very positive way, that I cannot highly recommend enough.

 

The world experienced after realization and maturation of anatta, after all sense of self/Self in all its facets are totally dissolved, is truly wonderful. Here is how I described it in my (free) guide:

 

“This is a world where nothing can ever sully and touch that purity and perfection, where the whole of universe/whole of mind is always experienced vividly as that very purity and perfection devoid of any kind of sense of self or perceiver whatsoever that is experiencing the world at a distance from a vantagepoint – life without ‘self’ is a living paradise free of afflictive/painful emotions, where every color, sound, smell, taste, touch and detail of the world stands out as the very boundless field of pristine awareness, sparkling brilliance/radiance, colorful, high-saturation, HD, luminous, heightened intensity and shining wonderment and magicality, where the surrounding sights, sounds, scents, sensations, smells, thoughts are seen and experienced so clearly down to the tiniest details, vividly and naturally, not just in one sense door but all six, where the world is a fairy-tale like wonderland, revealed anew every moment in its fullest depths as if you are a new-born baby experiencing life for the first time, afresh and never seen before, where life is abundant with peace, joy and fearlessness even amidst the apparent chaos and troubles of life, and everything experienced through all the senses far surpasses any beauty previously experienced, as if the universe is like heaven made of glittering gold and jewels, experienced in complete gapless directness without separation, where life and the universe is experienced in its intense lucidity, clarity, aliveness and vivifying presence not only without intermediary and separation but without center and boundaries - infinitude as vast as an endless night sky is actualized every moment, an infinitude that is simply the vast universe appearing as an empty, distanceless, dimensionless and powerful presencing, where the mountains and stars on the horizon stands out no more distant than one’s breath, and shines forth as intimately as one’s heartbeat, where the cosmic scale of infinitude is actualized even in ordinary activities as the entirety of the universe is always participating as every ordinary activity including walking and breathing and one’s very body (without a trace of an ‘I’ or ‘mine’) is as much the universe/dependent origination in action and there is nothing outside of this boundless exertion/universe, where the purity and infinitude of the marvellous world experienced through being cleansed in all doors of perception is constant. (If the doors of perception were cleansed every thing would appear to man as it is: Infinite. For man has closed himself up, till he sees all things thro’ narrow chinks of his cavern. - William Blake)”

 

Non-doership is just one of the aspects of anatta, by itself it is not the anatta realization. (Thusness Stage 5: “…Phase 5 is quite thorough in being no one and I would call this anatta in all 3 aspects – no subject/object division, no doer-ship and absence of agent…”) One can experience non-doership during the I AM phase, or for some people even before the I AM realization. Hence non-doership is not equivalent with anatta realization.

Although the aspect of non-doership itself does not indicate the realization of anatta, this does not mean it is not important. Particularly, non-doership becomes clearly experienced when the John Tan’s first stanza of anatta is penetrated and clearly realised. However, the first stanza of anatta is not merely non-doership, as explained in the conversation here. The first stanza of anatta conveys both absence of agent and non-doership, and not just non-doership. Commenting on someone’s breakthrough, John Tan said, “More towards second stanza [of anatta], non-doership is equally important.” and on someone else, “Non-dual but can’t discern clearly the difference between conventionalities and ultimate. Did it talk about natural spontaneity? [In] The 2 stanzas of anatta, the non-doership will lead to natural spontaneity. Currently it is talking about freedom from observer and observed, but the second part of realising appearances are just empty clarity isn’t there. Therefore effortlessness of vivid presence will not be possible without these 2 insights as base.”

 

 

It is my estimate that when someone says they have broken through to no-self, 95% to 99% of the time they are referring to impersonality or non-doership, not even non dual, let alone the true realization of anatman (Buddhism’s no-self dharma seal). For those that claimed insight into no-self, I usually ask them to check their experience against this:

 

“What is experiential insight

 

 👍

 

Yin Ling:

 

When we say experiential insight in Buddhism, 

It means.. 

A literal transformation of energetic orientation of the whole being, down to the marrow. 

 

The sound MUST literally hears themselves. 

No hearer. 

Clean. Clear. 

A bondage from the head here to there cut off overnight. 

Then gradually the rest of the 5 senses. 

 

Then one can talk about Anatta. 

 

So if for you, 

Does sound hear themselves? 

 

If no, not yet. You have to keep going! Inquire and meditate.

You haven’t reach the basic insight requirement for the deeper insights like anatta and emptiness yet!

 

Yin Ling:

 

Yin Ling: “Realisation is when 

 

This insight goes down to the marrow and you don’t need even a minute amount of effort for sound to hear themselves. 

 

It is like how you live with dualistic perception now, very normal, no effort. 

 

Ppl with Anatta realisation live in Anatta effortlessly, without using thinking to orient. It’s their life. 

 

They cannot even go back to dualistic perception because that is an imputation, it js uprooted 

 

At first you might need to purposely orient with some effort. 

 

Then at one point there is no need.. further along, dreams will become Anatta too. 

 

That’s experiential realisation. 

 

There’s no realisation unless this benchmark is achieved!”

 

……

 

“Soh:

what is important is that there is experiential realisation that leads

to an energetic expansion outwards into all the forms, sounds, radiant

universe… such that it is not that you are in here, in the body,

looking outwards at the tree, listening the birds chirping from here

it is just the trees are vividly swaying in and of itself, luminously

without an observer

the trees sees themselves

the sounds hear itself

there is no location from which they are experienced, no vantage point

the energetic expansion outward into vivid manifestation, boundless, yet

it is not an expansion from a center, there is just no center

without such energetic shift it is not really the real experience of no

selfxabir Snoovatar” - https://www.awakeningtoreality.com/2022/12/the-difference-between-experience-of.html

 

Labels: Anatta, Yin Ling |

 

“

 

 

脚注/附注（如果有）：

 

[无]

 

第 1 段

 

简体中文翻译：

 

「还有……“声音自己听自己，景象自己看自己”等等。

 

那只是不二的体验，一种“无心（no mind）”的状态。它还不是对无我（anatman）的证悟。

 

更重要的是要见到“无我”作为一种法印，它穿透了对于“实有性(自性见）参照”的错误认知。」

 

原文：

 

   Also.. “Sound hearing themselves, sights see themselves” etc

 

   Thats just nondual. A state of no mind. This is not yet the realisation of anatman.

 

   Whats more important is the realization of anatta as a dharma seal and which sees through the referents of inherent view

 

第 2 段

 

简体中文翻译：

 

「如我先前所说：

 

“JD 先生，关于你的问题：

 

不，并非那样。最近我写信给一个处在“我是(I AM)”阶段的人，他说：‘我很难把“前景”（即眼前的显现）视为“觉知”。大概我在脑海里把“觉知”和“背景”划等号了。’我告诉他，这是因为他对“觉知”有某些定义阻碍了他。他问我：‘那我就先不去定义“觉知”，只去看“前景”的鲜活生机，这样就够了吗？’我回答：‘不，不仅仅是别去定义“觉知”，你要深度地去审视它、挑战它、探究它。’我也把一些我先前发给另一位朋友的文字给他，并说：‘拥有“无背景”（无心）的体验，并不等同于看清从来就没有什么背景主体或观察者、或一个在所见之外或后面的“观照”。后者必须以证悟。所以你得透过直接经验去分析、观照。’」

 

原文：

 

   As I wrote before:

 

   “Mr JD, regarding your question:

 

   Not so. Recently I wrote to someone:

 

   Just yesterday someone at the I AM phase told me, he said “I have a hard time seeing foreground [appearance] as “awareness.” Probably just equating “awareness” and “background” in my mind.” I told him thats because he has some definition of awareness that is blocking him. He told me “So forget definition of awareness and just see the radical aliveness of “foreground.” That is enough, yeah?” I told him “No, not just forget definition of awareness. You need to deeply look into it, challenge it, investigate it”. I also sent him some texts I sent to another person earlier and said “Having an experience without background [as an experience of no mind] is not the same as realizing there never was a background subject or a seer or a seeing besides or behind the seen. The latter must arise as a realization. So you need to analyse in direct experience.

 

第 3 段

 

简体中文翻译：

 

「堪祖仁波切（Khamtrul Rinpoche）在大手印（Mahamudra）著作中论述关于无我的见地/证悟：

 

‘到了那个阶段，“观察者——觉知”与“所观——寂静与活动”究竟是彼此相异的吗？还是说它其实就是那寂静与活动本身？通过以你自身觉知的目光来探究，你会发现，那正在探究自身的，也不离开这寂静与活动。当你真的见到这一点，你就会体会到一种清明空性，它即是天然光明、自知的觉性。最终，无论我们说的是“本性与显现”、“不想要的事物与对治”、“能观与所观”、“正念与念头”、“寂静与活动”……都要明白这每一对名词并不真正有差别；在得到上师的加持后，当你真正确证它们不曾分离时，就抵达了超越‘能观与所观’的境地，那才是真正义理的证悟，也是所有分析的最终完成。这被称为‘超越概念的知见’，离一切戏论，或叫‘金刚心之见’。

 

‘证果位的毗婆舍那（意思是观察如其本然的实相），就是究竟了悟“观察者与所观不二”之最终定解。’」

 

原文：

 

   Khamtrul Rinpoche on the realization of anatta in the Mahamudra text:

 

   “At that point, is the observer—awareness—other than the observed—stillness and movement—or is it actually that stillness and movement itself? By investigating with the gaze of your own awareness, you come to understand that that which is investigating itself is also no other than stillness and movement. Once this happens you will experience lucid emptiness as the naturally luminous self-knowing awareness. Ultimately, whether we say nature and radiance, undesirable and antidote, observer and observed, mindfulness and thoughts, stillness and movement, etc., you should know that the terms of each pair are no different from one another; by receiving the blessing of the guru, properly ascertain that they are inseparable. Ultimately, to arrive at the expanse free of observer and observed is the realization of the true meaning and the culmination of all analyses. This is called “the view transcending concepts,” which is free of conceptualization, or “the vajra mind view.”

 

   “Fruition vipashyana is the correct realization of the final conviction of the nonduality of observer and observed.”

 

第 4 段

 

简体中文翻译：

 

「堪祖仁波切上面说的，并不仅仅是某种体验，而是对这些约定俗成（conventions）与分析的透视，并见到它们的空性。

 

在佛教里，非分析式的止息（如“无心状态”或三昧），并不能带来解脱。只有基于智慧、能穿透并看破对实存（自性见）的错误见解的“分析式止息”才可能解脱。这种般若智慧见到“无我”、缘起与空性的法印。」

 

原文：

 

   What Khamtrul Rinpoche said above is not just mere experience. It sees through the conventions and analysis and realized the emptiness of these conventions.

 

   In buddhism, non analytical cessations like states of no-mind and samadhi does not liberate. Only analytical cessation based on wisdom that penetrates and sees through the wrong view of inherent existence is able to liberate. The prajna wisdom that realizes the dharma seal of anatta, dependent origination and emptiness.

 

第 5 段

 

简体中文翻译：

 

「——

 

过去很多年前，我经常到芽笼（Geylang）那边一家禅中心拜访，它的师父是一位非常有名的韩国禅师，在全球设有许多道场，他本人于 2000 年代初期圆寂。我起初很喜欢读他的著作，因为他能很简洁而清晰地表达‘无心’的状态。我读过他的不少书，他甚至说过诸如：‘你的真我没有外、也没有内。声音就是清明心，清明心就是声音。声音和听并不分离，只有声音而已’……诸如此类。

 

然而，后来我发现他虽然体验到‘无心’，却仍停留在“一心论”的见解，也就是说他并没有证得无我的见地/证悟，去透穿对实存（自性见）的执取。因此，尽管他有不二的体验，却仍未超越对于“本来有一个不变的一体实质”的认知——这可以称为将不二建立在一个实体或本质之上。我是在读了更多细节后才发现，他把“法性”视作‘宇宙的共同实质’，它像 H₂O 一样无形，却可以显现为雨、雪、雾、蒸汽、江河、海洋、冰雹、冰块等，万事万物不过是这个不变的“普遍实质”的不同形式。

 

由此可见，他的“不二”“无心”体验依然在将某种本体论的、普遍的、唯一且不可分割、恒常不变的来源或基底实体化为‘独一无二，而却能显现出万有’。这仍是对一个形而上、本质性基底的执取，即使他体验到不二。

 

我在 2018 年把这事告诉了 John Tan，他回答：‘对我来说的确如此。那是一种因缺乏正确见地而导致的错误体验。我认为这是禅门常见的问题：无心是一种体验，但必须见到无我，然后在见地/证悟上再做提升。’（这是普遍趋势，但也有很多禅师见解很清晰、证悟很深。）」

 

原文：

 

   ——

 

   In the past, many years ago, I visited a Zen center in Geylang many times, whose master is a very famous Korean Zen master with many established dharma centers throughout the world, who passed away in the early 2000s. I found his writings quite resonating because he was able to express simply and articulately the state of no-mind. I read many books by him. He even said things like, “your true self has no outside, no inside. Sound is clear mind, clear mind is sound. Sound and hearing are not separate, there is only sound.”, and so on.

 

   However I was dismayed to find out later that he was having the experience of no mind but the view of one mind, meaning that he has not had the realisation of anatman that penetrated the view of inherent existence. As a result, despite his nondual experience, he was still unable to overcome the view of an inherently existing one substance modulating as many, which is the view of substantiated nonduality (nondual based on substance or essence view). I only realised this after reading in more details his views and writings and found an article where he expressed that Dharma-nature is the universal substance which everything in the universe is composed, is an unchanging substance that is formless like h2o but can appear as rain, snow, fog, vapor, river, sea, sleet, and ice, and everything is different forms of the same universal and unchanging substance.

 

   It is clear to me that he experiences nondual and no-mind, but what he said above is still precisely reifying an ontological, universal, one, indivisible and unchanging source and substratum that is the “one without a second” manifesting as many. This is having a view of inherent existence pertaining to a metaphysical source and substratum even though it is nondual with phenomena.

 

   I informed John Tan the above in 2018 and he replied, “To me yes. Mistaken experience due to lack of view. That is Zen’s problem imo. No mind is an experience. Insight of anatta must arise, then refine one’s view.” (This is a general trend but there are many Zen masters with clear view and deep realisations too)

 

第 6 段

 

简体中文翻译：

 

「还有另一位美国禅师的著作我也读了不少。我发现他写得挺有意思，能够描述“无心”和我所称的“大规模全然使力（Maha total exertion）”。他写道：‘佛陀心就是山河大地、日月星辰。真正的修行与开悟状态下，冷能杀死你，此时整个宇宙只有冷；热能杀死你，此时整个宇宙只有热；香气杀死你，此时整个宇宙只有香气；钟声杀死你，此时整个宇宙只有“嗡——”……’这很能体现“无心”。

 

然而，进一步读后，我发现他其实还没有见到无我，所以也没有超越“一心论”的知见，只是停留在“无心”的体验。他继续声称：“心之所缘的对象在无尽流中来来去去，觉知（awareness）的内容升起又消失——而‘心’或‘觉知’则是永恒不变的领域，它容纳并见证这些变化不休的内容”；尽管他认为觉知与万法不二，却坚持觉知是不变的，而万物在不停变化。简言之，“一切的实相是不二的，所以实相里的所有事物都是那个‘唯一实相’的内在方面或元素。”

 

这表明，尽管他确实体验了“不二”与“无心”，却在“实存（自性见）”的执念上还很强，而在微妙层面依然有二元。体验与见地并未协调一致。他用一种奥特曼“自性恒存”的知见，认为“唯一且不变的实相”与万物不二。我可以继续举更多事例，包括许多佛教或非佛教的教师与修行者，都陷在这个问题里；这情况相当普遍。 」

 

原文：

 

   Another American Zen writer, whose books I have enjoyed reading and found to be quite resonating in many ways, because he was able to express the experience of no-mind and what I call Maha total exertion. He wrote that the Buddha mind is mountains, rivers, and the earth, the sun, moon, and stars. And that “In the state of authentic practice and enlightenment, the cold kills you, and there is only cold in the whole universe. The heat kills you, and there is only heat in the whole universe. The fragrance of incense kills you, and there is only the fragrance of incense in the whole universe. The sound of the bell kills you, and there is only “boooong” in the whole universe…” This is a good expression of no mind.

 

   However, later on, upon further reading, I was disappointed to find out that he is still lacking realization into anatman, and hence did not go beyond the view of one mind yet having no mind experience. He continued to assert that “Objects of mind come and go in an endless stream, contents of awareness arise and cease – mind or awareness is the unchanging realm in which objects come and go, the immutable dimension wherein the contents of awareness arise and cease”, and although he sees awareness as unchanging while all phenomena are changing, he insists awareness is nondual with phenomena: “In short, reality is nondual (not-two), thus everything in reality is an intrinsic aspect or element of that one reality.”

 

   It is clear that despite his nondual experience up to no mind, the view of inherent existence is very strong, and subtly dual. The desync between view and experience persists. It is having the atman view of an unchanging and inherently existing one reality yet being nondual with everything. I could go on and on and cite countless other teachers and practitioners, whether Buddhist or non-Buddhist, that are having this problem, because it is very common.

 

第 7 段

 

简体中文翻译：

 

「这就是为何“无我”不仅仅是“无心”或“不二”或“主体客体不分、听和声音不分”的体验。许多修行人和老师常常把二者混为一谈。无我之觉悟其实意味着真正看穿、切断对某个‘实存本源/基底/觉知’的执取。它让人见到只有鲜活明亮的显现，在那里从不曾有过一个“了知者”或“能者”，正如风并非由“风之主体”在吹、闪电也没有“闪光主体”在发亮（风与闪电只是依赖性名称），也不存在什么形而上或本体论的本质以任何形式独立存在。

 

所以，在从‘我是 (I AM)’进入‘不二’之后，尤其需要摆脱“一体实质”之见，继续迈向对“无我（anatman）”的证悟。这仍只是一个开端。

 

最近几周，又有更多人在我的博客里见到无我，我也在指导他们深入缘起与空性的见解。不过，只有在对我们自身的“空性觉知”有更深刻的理解、在‘无我’两偈中得到彻底印证后，我才会让他们进一步去探究空性与缘起。因为那是基础。万物都无自性，却又极其分明地显现，一切之所以显现，都是“清晰光明”之绽现。因此，要有更深的洞见，首先必须直接确证自身心性的光明与空性。无我的证悟是关键。

 

在第一偈里，“背后那个主体、能者、观察者、造作者”被看破，一切都自发生起。在第二偈里，“见”就是所见，我们自己的光明清澈和临在觉知被直接确证为所有显现——山河大地、无不如是。

 

两偈都同等重要。如果少了对‘所有鲜明显现都是本身的光明临在’的直接印证，以及对“所有转瞬流动都是觉知本身”的强烈洞见，便还称不上对无我的真实开悟。也可能只是某种思维理解，或者仍倾向于“无造作者”，未入不二与无我。而即便有人已悟到‘觉知即所有鲜活显现’，还可能陷入“实质性不二”中，所以必须深究，破除对“实存/有自性而恒常不变之觉知”的残余知见于执取。 」

 

原文：

 

   This is why anatta is not just the experience of no-mind, or a nondual experience, or even the realisation of the non-division between subject and object, perceiver and perceived, hearing and sound. Many practitioners and teachers unfortunately mistaken it to be so. It should instead be a realization that sees throughs, cuts through the view of inherent existence of a source/substratum/awareness. It is the realization that only vivid luminous manifestation knows and rolls without ever a knower or an agent, much like there is no wind that is the agent of blowing or lightning that is the agent of flash (both are just dependent designations and mere names）, and also there is no ontological or metaphysical essence that exists in any way or form.

 

   So after breakthrough from I AM to nondual, it is crucial to get out of “one substance” view and phase through the realization of anatman. Even this is just a start.

 

   In recent weeks more people realized anatman in my blog and I have been guiding them into deeper insights into dependent origination and emptiness. However, genuine insights of emptiness and dependent origination cannot be understood without deep understanding of our consciousness, our empty clarity. I generally do not confuse people too much on dependent origination and emptiness until they are thoroughly clear about the realization of anatta through the two stanzas, the 2 authentications of anatta, because that is the base. Everything is empty of inherent existence but vividly clear and radiant, everything appears because it is all radiance of clarity. Therefore to have deep insight, the direct authentication of one’s radiance and clarity is crucial. Anatman realization is key.

 

   In the first stanza, the background subject, agent, watcher, doer is seen through, everything is spontaneous arising. In the second stanza, seeing is just the seen, one’s radiance clarity and presence-awareness is directly authenticated as all appearances, as all mountains, rivers, the great earth.

 

   Both stanzas are equally important. Lacking this direct authentication of radiance as all vivid appearance, this powerful taste and insight of all transience as Presence-Awareness, is not what I call an authentic realization of anatman. It can be either an intellectual understanding, or still skewed towards non-doership, not yet nondual and anatta. Yet even if one has the realization of awareness as vivid appearance, it can still fall into substantialist nondual, so one must be careful to deepen insight and see through any remaining views and sense of an inherently existing and unchanging awareness.

 

[在下一条消息中继续]

 

[续上条消息]

 

第 8 段

 

简体中文翻译：

 

「关于无我的两层印证，大致就像我先前写过的那样：

 

第一偈

“有思维，而无思维者；

有听闻，而无听闻者；

有看见，而无看见者。”

 

第二偈

“思维时，仅仅是思维；

听闻时，仅仅是声音；

看见时，仅仅是形、色与色彩。”

 

这必须被当作“法印”而见证，不是一种阶段性的成就。必须见到“无我”是一种法印，而非某个修行阶段，否则就无法进到‘不费力’的模式。也就是说，无我一直就是一切体验的根本，本来就没有‘我’。在看时永远只有所见，在听时永远只有所闻，在思维时永远只有念头。根本不需要再去努力，也从来没有一个‘我’。

 

因此，我认为十分重要的一点，是把“无我”当作法印的证悟，也就是——在看时只有所见，从来不曾有个看者。这并不是说某个阶段里，看者‘溶解’成了所见（这也可能是暂时的体会），而是要有能穿透并照见“内在观者/本体化觉知”的般若智慧，见它本为空无。仅仅有“无心（no-mind）”的体验并不特别困难或罕见，但真正悟入无我却要稀有得多——即使这也只是通向佛果之路的开始。许多人只注重体验，忽视了辨别差异所需的清晰度。真正悟入无我的修行者和导师极为罕见。大多数有非二元体验的人将“观中只有所见”仅仅视为一种无心状态，而非那种更深刻地洞察到自我、观者或任何独立能动者——或者说超越显现而存在的终极觉知——根本空性的体悟。事实上，从来就没有过“见者”，也不存在独立于所见、所感、所识之外的固有存在的“观照”，这一真理必须直接体会为始终如此，而非一时的阶段。

 

原文：

 

   The two authentications of anatta are like what I wrote earlier, “Stanza 1

 

   There is thinking, no thinker

There is hearing, no hearer

There is seeing, no seer

 

   Stanza 2

 

   In thinking, just thoughts

In hearing, just sounds

In seeing, just forms, shapes and colors.

 

   This must be realized as a dharma seal. Insight that ‘anatta’ is a seal and not a stage must arise to further progress into the ‘effortless’ mode. That is, anatta is the ground of all experiences and has always been so, no I. In seeing, always only seen, in hearing always only sound and in thinking, always only thoughts. No effort required and never was there an ‘I’.

 

Therefore, it is important to emphasize anatta as the realization of a dharma seal—in seeing, only the seen appears, with no underlying seer. This is not merely a stage where the sense of a seer dissolves into mere appearances; such a stage may occur without the prajñā wisdom that penetrates and sees through the illusory construct of an internal reference point, the notion of an inherently existing perceiver. Experiencing no-mind is not particularly difficult or uncommon, yet truly realizing anatta is much rarer—even though it is only the beginning on the path to Buddhahood. Many focus on the experience, missing the clarity needed to discern the differences. It is rare to find practitioners and teachers who have truly realized anatta. Most people with nondual experiences take "in the seen, only the seen" as simply a state of no-mind, rather than the more profound realization that perceives the fundamental emptiness of a self, a perceiver, or any independent agent, or an ultimate awareness, perceiving, or a perceiver that exists apart from manifestation. In truth, there has always never been a seer nor an inherently existing seeing or awareness apart from what is seen/sensed/cognized, and this is a truth that is to be directly realized as always already been the case, not a transient stage of experience.”

 

第 9 段

 

简体中文翻译：

 

「——

 

现在很晚了，这篇帖子也变得相当冗长，关于你所提及的无造作者性(non-doership)，我会在明天另起一篇回应。 」

 

原文：

 

   ——

 

   It’s late here and this post is getting way too long and I will address some of your issues regarding non-doership in a separate post tomorrow.

 

第 10 段

 

简体中文翻译：

 

「——

 

发帖者回复道：

 

‘哦，我的天啊……

我现在找不到言语来表达。我会等我先消化一下，再试着做一个正式的回复。你真的明白我所说的。你对我经历过的一些感受也能描述出来，或者是我过去对某些东西有过的片段猜测。我非常期待你明天对“无造作者性(non-doership)”问题的看法。你无法想象我有多感激这一切。或者……也许你能想象。

我已经读了两遍，还会再读一遍。太令人震撼了。

 

我想我也该去读你那个指南。我刚才快速翻了下目录，就已经觉得特别有意思。

 

真是万分感谢你！’」

 

原文：

 

            —-

 

            The poster replied:

 

            Oh my world..

 

            I am lost for words right now. I’ll try to reply properly when all this has sunk in a bit. You do actually understand. You describe other experiences I have had as well, or glimpses and even “suspicions”. I very much look forward to read what you have to say about the issues on non-doership. You have no idea how grateful I am for this. Or.. perhaps you do, actually. I have read it twice now, and I will read it again. Wow.

 

            I think I should read your guide as well. I just scrolled through the table of content and it looks very interesting.

 

            Thank you so, so much!

 

            ”

 

 

第 1 段

 

简体中文翻译：

 

「第二天，我写下了更多内容：」

 

原文：

 

   The next day, I wrote more:

 

第 2 段

 

简体中文翻译：

 

「更多回复：」

 

原文：

 

   More replies:

 

第 3 段

 

简体中文翻译：

 

「在描述了自我/大我的不同层面以及无我/大我的不同面向之后，我想稍微深入探讨一下“无造作者性(non-doership)”以及“无我”可能带来的某些陷阱与误解。」

 

原文：

 

   After describing the different facets of self/Self and no-self/Self, I’ll dwell a little into the pitfalls and misunderstandings of non-doership and no-self.

 

第 4 段

 

简体中文翻译：

 

「有些人经历“无造作者性(non-doership)”时，会体验到一定程度的自发性与自由感，但也常常伴随大量的混乱，只有更深的见解或指引才能帮助理清。」

 

原文：

 

   Someone who goes through non-doership experiences spontaneity and a sense of freedom to a certain degree, yet it often comes with a great deal of confusion that only gets cleared up with deeper insights or pointers.

 

第 5 段

 

简体中文翻译：

 

「其中一个可能的陷阱是，人可能会对“无我”和“无为（non-action）”产生混淆的理解。」

 

原文：

 

   One possible pitfall is that one could end up with a confused understanding of no-self and non-action.

 

第 6 段

 

简体中文翻译：

 

「我在 Facebook 上写过一段内容，回复给我的一位朋友 Din Robinson，当时 Thusness 在 2006 年写给他“七阶段体验”（最初是六阶段）：」

 

原文：

 

   I wrote this in Facebook in reply to a friend Din Robinson to whom Thusness wrote his “7 stages of experience” (originally 6) in 2006:

 

第 7 段

 

简体中文翻译：

 

「Din 说：“只要你采取任何行动，或者对训练有任何需求，就等于是维系一个存在于时空中的‘你’的幻象——不过这么做也没什么错！”」

 

原文：

 

   Din: “as soon as you take any action or any need for training, then you are perpetuating the myth of a ‘you’ that exists in time and space, not that there’s any wrong with that!”

 

第 8 段

 

简体中文翻译：

 

「我回应道：」

 

原文：

 

   My reply:

 

第 9 段

 

简体中文翻译：

 

「事实并非如此。这种说法荒谬得就像说：

“只要你采取任何行动来保持健康，比如去健身房，那么你就在维系一个存在于时空中的‘你’的幻象。”

 

或者：

“只要你采取任何行动通过考试，比如努力学习，那么你就在维系一个存在于时空中的‘你’的幻象。”

 

或者：

“只要你采取任何行动让自己生存，比如吃饭和睡觉，那么你就在维系一个存在于时空中的‘你’的幻象。”

 

或者：

“只要你采取任何行动去治病，比如去看医生，那么你就在维系一个存在于时空中的‘你’的幻象。”」

 

原文：

 

   This is not true. This is as ridiculous as saying “as long as you take any action to keep fit, such as going to gym, then you are perpetuating the myth of a ‘you’ that exists in time and space”

 

   or

 

   “as long as you take any action to pass your exams, such as studying hard, then you are perpetuating the myth of a ‘you’ that exists in time and space”

 

   or

 

   “as long as you take any action to survive, such as eating and sleeping, then you are perpetuating the myth of a ‘you’ that exists in time and space”

 

   or

 

   “as long as you take any action to cure your disease, such as seeing the doctor, then you are perpetuating the myth of a ‘you’ that exists in time and space”

 

第 10 段

 

简体中文翻译：

 

「无我（Anatta）并不是要否定思考、行动、挑水或砍柴……这正是“真正的无我见地/证悟”和“二元概念式理解”之间的关键区别。认为“行动”和“意图”这一概念暗示或必须有一个“行动者”，因此若是“不行动”，就必须连意图与行动都停止——这恰恰是用二元思维来理解无我……」

 

原文：

 

   No-self/Anatta is not about denying thinking, action, carrying water and chopping wood… and this is the key difference between genuine anatta insight from dualistic conceptual understanding. The very notion that “action” and “intention” implies, or necessitates, an “actor”, and therefore for non-action the intentions and actions must also cease, is precisely using dualistic thinking to understanding anatta…

 

第 11 段

 

简体中文翻译：

 

「行动从来不需要一个自我。（事实上，从头到尾都没有自我或行为者存在，只有对它的妄认而已。）行动也不需要去维系那个“自我”的幻象。“自我”本身并不依赖行动或不行动而存在。的确，那些源于二元式“我想要达成‘那个’”的行动，系于无明所生。但并不是所有行动都基于某种二元观。如果所有行动都源于二元执取，那么开悟后，一个人就连吃饭都没法做，恐怕会饿死。」

 

原文：

 

   Action never required a self (in fact there never was a self or a doer apart from action to begin with: only a delusion of one), and action does not need to perpetuate the myth of a self. The myth of a self is not exactly dependent on action or lack thereof. Sure, action that arises out of the dualistic sense of actor/act where there is an “I” trying to modify or achieve “that” is a form of action produced by ignorance. But not all actions necessarily arise out of an underlying sense of duality. If all actions arise out of a sense of duality, then after awakening one will just die as he cannot even feed himself.

 

第 12 段

 

简体中文翻译：

 

「当一个人依循二元式理解方式运作时，就会认为“行动”隐含着一个执行行动的“自我”，而“不行动”就意味着这个自我也随行动而终结。但对“无为（non-action）”的真正见地/证悟，其实是体悟到：从来没有一个真正的‘行动者’在背后，因此在行动时只有纯粹的“行动”——整个存在不过是行动的完整施为，而它一直如此，却未被认识到。那才是真正的“无为”——没有主体（行动者）在执行一个客体（行为）。」

 

原文：

 

   When one is operating with a dualistic way of understanding, one thinks that action implies a self that is doing an act, and one thinks that non-action implies that the self ends with the action. But genuine insight into non-action is simply the realization that never was there a real actor behind action, so there is always in acting just that action - whole being is only the total exertion of action, and this is always already the case but not realized. That is true non-action - there is no subject (actor) performing an act (object).

 

第 13 段

 

简体中文翻译：

 

「此外，“自我”这一神话并不依赖于修行或不修行而存在。（不过，“正当修行”与“观照”确实对破除这个神话很有帮助！）“自我”之神话依赖的是无明，只有智慧才能终结那份无明，就像在黑暗房间里点亮灯火，小孩对房里“怪物”的恐惧自然消失。 」

 

原文：

 

   Futhermore: The myth of a self is not dependent on practice and lack thereof. (Oh but, ‘right practice’ and ‘contemplation’ does a lot to deconstruct that myth!) The myth of a self is however dependent on ignorance, and only wisdom ends that ignorance, just like turning on the lights lead to the natural cessation of irrational fear and thinking of monster in the dark room by a child.

 

第 14 段

 

简体中文翻译：

 

「总是只有‘行动’本身，并无一个“行动者”。无为者并不否定行动，而是否定“施为者/主体感（agency）”。当一个人真正体悟到这一点，就会直接、当下地体验到‘全然使力/全然行动（total exertion/total action）’，在此当中，“行动者”和“所行之事”被锻炼到不剩任何分割，就成了一体的整体运动。其中没有任何被动可言。“无为”其实就是没有自我/大我的行动。凡是在没有自我/大我感的情况下完成的行动，都是“无为”。一旦没有了主观极（行动者），与之相对的客观极（被行动者）也自动瓦解。然而显然地，这整体的施为——纯粹的行动——还是在进行着。」

 

原文：

 

   There is always only action without a doer. No doer does not deny action, it denies agency, and realization of such leads to the direct, immediate, experience of total exertion/total action where doer/deed is refined till none in one whole movement. There is nothing passive about non-action. Non-action is simply action without self/Self. All actions performed without sense of self/Self is in fact non-action. Without the subjective pole (actor), the objective pole in contrast to the subject (being acted upon) is also automatically negated. Yet clearly, the total exertion - pure action… goes on.

 

第 15 段

 

简体中文翻译：

 

「道元称之为“修证一如（practice-enlightenment）”。你并不是为了（某个未来、与自己分离的）开悟而去修行。你在落实“无我见地”的当下修行本身，就是修证一如。坐下来打坐即是修行、即是落实、即是佛性、也即是悟。上厕所也可以是修行/落实，那就是佛性、就是开悟。你光是坐著，听风声，看风景，走在街上，挑水砍柴，而不带任何自我/大我的错觉——这本身就是“修行-落实-悟”，也就是‘全然使力’，在这里，整个存在就只是整个声音、整个风景、整个行动……这就是不二的修行，也是不二的行动。」

 

原文：

 

   Dogen calls this practice-enlightenment. You do not practice For enlightenment (as some future goal separated from you). Your very practice of actualizing insight of anatta itself is practice-enlightenment. Sitting down is practice is actualization is Buddha-nature is enlightenment. Shitting too can be practice/actualization and that very act is Buddha-nature is enlightenment. Your very practice/actualization/act of just sitting, hearing the wind blowing, sight of scenery, walking on the street, chop wood carry water (without any delusion of self/Self) - that itself is practice-actualization-enlightenment, that is the total exertion where entire being is just entire sound, entire scenery, entire action.. This is non-dual practice and non-dual action.

 

[在下一条消息中继续]

 

[续上条消息]

 

第 16 段

 

简体中文翻译：

 

「2）对“无我”的误解，往往会导致一种宿命式、决定论式的想法，进而否定或误解因果与缘起。佛法中的“无我”，乃是建立在对“缘起”之理解的基础上。但“缘起”绝不应被误解为宿命论，也不是说“无法去做任何事来成就某些目标”。」

 

原文：

 

               2.         A misunderstanding of no-self leads to a fatalistic and deterministic idea that negates or misunderstands causality and dependent origination. No-self in Buddhadharma is based on the understanding of dependent origination. But dependent origination should not be misunderstood as fatalism or with the idea that ‘nothing can be done to accomplish things’.

 

第 17 段

 

简体中文翻译：

 

「如果一位医生见到了‘没有自我’，于是就对病患说：‘一切疾病都有点像命定或预先注定，所以你就顺其自然看看会怎样吧。’那就荒唐了。正确的方法依然是快速而积极地处理，而不是依靠一个虚假的“意志”或“控制”去强行将病痛意念消灭——疾病无法只靠意念或意志力赶走，因为涉及多重条件。我们只有通过观察其缘起，运用非实有的方法加以治疗。同理，佛陀就像一位大医王，明察我们的疾病与其治法；通过洞悉缘起，他才教导四圣谛：苦、集、灭、道，也就是苦的成因、苦的终止以及通向苦灭的道路（八正道）。」

 

原文：

 

   It would be erroneous if a doctor realizes there is no self, therefore, tells his patients that all diseases are kind of fated or predetermined and so one should just passively surrender to the flow of things and just see what happens. Of course that is just silly. They should be dealt with, quickly and actively. But they are dealt with not via attempting to exert control or hard will via by the false notion of agency (sickness can’t be cured merely by trying to will or control it out of existence - there are so many dependencies involved). They are dealt with via seeing its dependent origination and treating its dependent origination in a non-inherent way. Likewise the Buddha is like a great doctor that completely discerns our disease and the cure to our disease, and this is how through discerning dependent origination he taught the four noble truths: the truth of suffering, the cause of suffering, the end of suffering, and the path that ends suffering (which is the noble eightfold path).

 

第 18 段

 

简体中文翻译：

 

「并且，正如 John Tan/Thusness 多年前所说：

“当无我的见地偏向‘无造作者性(non-doership)’，很容易导致虚无主义倾向。其实要正确地理解‘事情的发生本身’。它看上去像是什么都没做，但实际上却是诸多行动与条件成熟之后的结果。

 

所以，‘无自性’并不表示什么都不做或什么都不能做，这是一个极端。另一个极端则是‘有自性’——认为通过完美的控制就能随心所欲。两者都被视为错误。行动加上条件会带来结果。”」

 

原文：

 

   Also, as John Tan/Thusness said many years ago:

 

   “Nihilistic tendencies arise when the insight of anatta is skewed towards the no-doership aspect. The happening by itself must be correctly understood. It appears that things are accomplished by doing nothing but in actual case it is things get done due to ripening of action and conditions.

 

   So the lack of self-nature does not imply nothing needs be done or nothing can be done. That is one extreme. At the other end of extreme is the self-nature of perfect control of what one wills, one gets. Both are seen to be false. Action + conditions leads to effect.”

 

第 19 段

 

简体中文翻译：

 

「3）你是否了解佛陀所教的‘七觉支’？它们是“正念、正察（或称法察/观）、精进、喜、轻安、定、舍”。这是我们应该在修行中去培养、也用来衡量自己修行状况的要素。这些要素的培养会导向觉悟与解脱。也就是说，我们的修行应让我们越来越喜悦、光明、清明、安静、平和、专注、充满活力，并获得更深的见解……随着修行，这些正向的心性品质会不断增长。但如果我们反而越来越像个僵尸——昏昏沉沉、毫无干劲，那就说明方向出了问题，需要去检视并修正。等到无我成熟后，人会感到有股巨大能量在体内流动，甚至气色上也自然流露出喜乐与光辉。」

 

原文：

 

               3.         Are you aware of the seven factors of awakening taught by the Buddha? They are mindfulness, investigation, energy, rapture, tranquility, stability of mind, and equanimity. This is how we should cultivate in our practice and also gauge where our practice is at. These are the factors to be cultivated, that leads to awakening and liberation. This means our practice should make us joyous, radiant, bright, aware, tranquil, calm, focused, with energy, have deeper insights, and so on. These positive qualities of mind naturally grow more and more as we practice. But if instead we become more and more like a zombie, more and more lethargic and demotivated, that means something is going wrong in our direction and we should investigate that and correct it. After maturing of anatta one feels great energy coursing through one’s body and even one’s complexions naturally radiates the joy and luminosity that is experienced.

 

第 20 段

 

简体中文翻译：

 

「我记得多年前 John Tan/Thusness 问过一个描述了“无我”和“无造作者”见解的人：“你有没有出现热忱的能量？”然后他评论道：“最好把对无我的见解带入‘主动模式’里。”」

 

原文：

 

   I remember one of the first things John Tan/Thusness asked someone many years ago after that person described certain insight of no-self and non-doership, he asked, “has zealous energy arisen?” and commented, “Advisable to bring the insight of anatta into the active mode.”

 

第 21 段

 

简体中文翻译：

 

「所以，重要的一点是要知道：无我有“被动模式”和“主动模式”两种。」

 

原文：

 

   So it is good to know that there is the passive and active mode of no-self .

 

第 22 段

 

简体中文翻译：

 

「有一种被动的“无造作者性(non-doership)”方式，就是让一切事情自然发生，自己仿佛只是看着。这常常伴随某种解离感，因为此时的见解尚未达到“不二”层面。即便在体悟无我的不二境之后，仍然需要一些时间来让这种体悟与体验成熟，好让“无我”在行动中彻底展开并展现为“全然使力”。」

 

原文：

 

   There is the passive way of non-doership where one just let things happen on its own, but this is often coupled with a sense of dissociation because one’s level of insight has not reached into non-dual level yet. Even after anatta non-duality, it often takes some time to mature that insight and experience such that anatta enters into total action and total exertion.

 

第 23 段

 

简体中文翻译：

 

「你还记得我提到迈克尔·杰克逊吗？他跳舞到忘了自我的程度，只剩下“舞蹈本身”。注意，他可不是盘腿静坐在打坐，而是彻底地投入其中。做危险运动的人也常报告说，他们在那些关键时刻会进入“心流”，忘掉自我，与行动和环境完全融为一体，因为一旦分心可能就会丧命——就在那种极度活力与我执死亡的时刻，全然地投入活动之中，这也正是他们如此迷恋这些活动的原因。但可惜，这些都只是短暂的高峰体验，因为他们并没有真正见到无我。要达到那种无我的峰值体验，其实并不需要什么极端的特技，在真正体悟无我后，日常琐碎的生活也能变成妙不可言的“佛性显现”与“全然使力”。」

 

原文：

 

   You remember what I said about Michael Jackson? He danced until all sense of self is forgotten into ‘just the dance’. Notice that he wasn’t sitting cross-legged in lotus posture, he was totally engaged. The people doing dangerous sports also often report entering the zone and forgetting the self into a state of complete unity with their action and environment because any missteps can mean death, and it is this heightened state of aliveness and ego-death in that moment of total engagement in activity that is also itself the allure of engaging in such activities. But alas, all these are but passing peak experiences since they have not realised anatta. It is not necessary to engage in extraordinary feats to achieve such states of peak experience, the realisation of anatta turns the ordinary and mundane activities of daily living into marvelous activities of buddha-nature and total exertion.

 

第 24 段

 

简体中文翻译：

 

「然而，上述这些例子里的人，并不只是被动地‘无造作者’——他们确实完全解除了自我的感觉。区别何在？他们不只是‘在后方消极地看着一切自然发生’，而是彻底专注、进入心流、全然地投入整个身心与意图到行动之中，直至“行动者—行动”、“做者—所做之事”、“观察者—所观察之对象”之间的落差被彻底磨平，融为一个整体。这就像不仅仅是被动地听声音而没有“听者”，或看见色相而无“看者”，而是连“行动与行动者的分离”都消融了，让行为本身没有任何主体可言——这才是真正的“无为（non-action）”，并不等同于消极无为，而是不二的行动、没有自我感的行动，或者说“整个存在就是行动本身”。这是一种在行动上的完全投入，没有“我”感，不仅没有“做者”，也没有“被动旁观者”。」

 

原文：

 

   However all these people described above are not just experiencing a ‘passive experience of non-doership’ – yet their sense of self is completely dissolved. What’s the difference? They’re not just ‘passively watching things unfold on its own’. Far from merely watching things float by with passive disinterest from behind as some sort of dissociated watcher… They are totally focused, totally in the zone, totally engaged with their whole being/body-mind and their intentions in their action, till the gap between actor and action, doer and deed, observer and observed is refined till none, into that very activity itself. It is like the dissolution of subject/object not just in passively experiencing a sound without hearer or sight without seer, but also in that very full engagement of action without a separate actor. That is true non-action, which is not literally passive inactivity but non-dual action, action without the sense of self, or one’s whole being is the action. It is total engagement in action without sense of self, not only without the sense of a doer, but also without the sense of being a passive watcher.

 

第 25 段

 

简体中文翻译：

 

「如我先前所说，一旦对‘无我’有所觉悟，不二就成了自然状态，也被见到‘它一直如此’。在初步见到之后，人还可能一时倾向于以被动的方式去体验不二：就是放松地让所有感官体验和事件自然生起，在这个不二状态里感受“无我”，比如只是悠闲地享受风景，一直到完全忘记自我，沉浸在那鲜活或光明的当下、声音、感受和香气等——这时没有进出之分，因为此人已觉察到“见时只有色相，无见者；听时只有声音，无听者”。」

 

原文：

 

   As I said earlier, once realization of anatta arises, non-duality becomes the natural state and is realised to be always already the case. Initially after insight one may still be prone to experiencing non-duality in a state of passivity – just relaxing and letting the sensory experiences and events just arise in a non-dual state, experiencing no-self in a state of passivity like just enjoying the scenery to the point of completely forgetting the self in the vivid brilliance or luminosity of the scenery, the sounds, the sensations and aromas, etc – this time it is effortless and natural, without entry or exit – for one realizes that in seeing, seeing is just colors without seer, and hearing is just sounds without hearer.

 

第 26 段

 

简体中文翻译：

 

「然而，当对“无我”的见解逐渐成熟，我们也有能力在行动中“彻底且毫无缝隙地”投入，从而在那行为里把所有自我感都化解。十牛图的最后一个阶段被称作“入廛垂手”，意味的正是这种境界。那种‘全然行动/无为/不二行动’的体验，就像我前面描述的“进入心流”，但关键在于悟到并落实它成为在所有日常活动中的自然状态；这只有在见到无我后才可能。见到无我后，（不仅仅是无造作者性(non-doership)），就能非常自然、毫不费力地全情投入活动之中，直到不留自我的痕迹，彻底发挥出你真实的本来面目就是该行动本身。这在禅宗里非常被强调，但理解得当的南传佛法也能带你到那种状态——比如在这个链接里，我曾和一位禅师有过谈话，或许你会感兴趣。」

 

原文：

 

   And yet mature insight into anatta also allows us the path to completely and gaplessly engage in actions to the point of dissolving all sense of self in that activity. The last stage of the ten oxherding pictures of Zen is called ‘entering the marketplace’. The experience of total action/non-action/non-dual action is basically sort of like being in the zone as mentioned above, but the importance is realizing and actualizing this as a natural state in all activities, and that is only possible after realising anatta. After realising anatta (and not just non-doership), it is very natural and effortless to completely engage in activity to the point of leaving no trace of self and fully actualizing your true nature as that very activity. This is heavily emphasized in Zen, but even basic Theravada teachings can get you there if understood well – https://awakeningtoreality.blogspot.com/2012/10/total-exertion_20.html - I discussed a conversation I had with a Zen master and this might interest you.

 

第 27 段

 

简体中文翻译：

 

「这种不二的行动最终会发展为“全然使力（total exertion）”，这是曹洞宗以及道元禅师特别强调的教法之一。全然使力就像：当你在吃饭时，整个宇宙都在吃；当你在走路时，整片天空和山岳也随你一同前行。到了这个阶段，无论是日常还是任何一个行为，你都会感受到整个宇宙正以那个行为运作。」

 

原文：

 

   This non-dual action eventually matures into total exertion, which is emphasized in certain teachings like Soto Zen and Zen Master Dogen. Total exertion is like when you are eating, the whole universe is eating. When you walk, the whole sky and mountains walks with you. At this point, in every mundane experience and activity, you experience the infinitude of the universe exerting as that activity.

 

第 28 段

 

简体中文翻译：

 

「Thusness 说：“在见到无缝的互依（seamless interdependence）之后才谈得上[全然]使力。修行者会感到整个宇宙正竭尽全力让此刻成为可能。去看看道元所写的‘划船’吧。”」

 

原文：

 

   Thusness: “[Total] Exertion is after the realization of seamless interdependence, the practitioner feels the universe giving its best to make this moment possible. Read the dogen of rowing the boat.”

 

第 29 段

 

简体中文翻译：

 

「道元（Dogen）说：“出生就像乘船。你扬起帆，划动船桨并掌舵。虽然你在划船，但船却载着你，没有船你也不能乘船。但你在船上航行，你的航行也塑造了这艘船……当你乘船时，你的身心与周遭环境在一起，都是这艘船不可分割的运作。整个大地与整个天空也都是那艘船不可分割的活动。”」

 

原文：

 

   Dogen: “Birth is just like riding in a boat. You raise the sails, row with the oar, and steer. Although you row, the boat gives you a ride, and without the boat you couldn’t ride. But you ride in the boat and your riding makes the boat what it is… When you ride in a boat, your body and mind and the environs together are the undivided activity of the boat. The entire earth and the entire sky are both the undivided activity of the boat.”

 

第 30 段

 

简体中文翻译：

 

「“出发时，浩瀚无垠的天空随着你出发；归来时，大地也如影随形。这就是日常心。”」

 

原文：

 

   “With going the boundless sky goes, with coming the entire earth comes. This is everyday mind.”

 

第 31 段

 

简体中文翻译：

 

「那么，若你将见解修持到真正的“无为”与“全然使力”，你就不会陷入解离、被动与倦怠之中。相反地，一个人会在各方面都活得淋漓尽致——充满活力、充分投入，但又不被执著所束缚。」

 

原文：

 

   Now, if you mature your insights to the point of true non-action and total exertion, you will not end up in a state of dissociation, passivity and lethargy. Instead, one lives life to its fullest, literally – in all areas of life, fully alive, fully engaged and yet non-attached.

 

第 32 段

 

简体中文翻译：

 

「从你帖子里所写，我的印象是：你正在经历“无造作者性(non-doership)”，但带着一些解离感与困惑。不过，如果你能按照 AtR 指南去精进见解和修行，或者找到一位好的禅师（特别是曹洞宗/道元的法脉）来引领你走向“全然使力”，你的问题就会迎刃而解。你会亲身经历我在这篇回复里所说的所有内容。」

 

原文：

 

   My impression from your post is that you are experiencing non-doership but with a sense of dissociation, along with some confusion. But if you progress in insights and practice in accordance with the AtR guide, or find a good Zen master (there are many good ones especially from the Soto Zen/Dogen’s lineage) that can lead you to total exertion, your problems will be solved. You will come to experience whatever I said in this thread.

 

第 33 段

 

简体中文翻译：

 

「正如 John Tan/Thusness 曾说过：

“当无我成熟时，一个人能全然融合于任何所现起的境界之中，不再有区别或隔阂。

 

当声音升起，也能完全拥抱那声音，却不执著。同理，在生活里，我们应该全情投入而又不执著。” ——John Tan/Thusness」

 

原文：

 

   As John Tan/Thusness said before:

 

   “When anatta matures, one is fully and completely integrated into whatever arises till there is no difference and no distinction.

 

   When sound arises, fully and completely embraced with sound yet non-attached. Similarly, in life we must be fully engaged yet non-attached” - John Tan/Thusness

 

第 34 段

 

简体中文翻译：

 

「“实际上并不存在什么强迫。就像我告诉你那样，‘我是’之四个面向在无我里都得以完全显现。如果生命力处处存在，你又如何能不投入呢……人会自然在各个领域探索并享受，包括商业、家庭、修行……我本身就涉足金融、商业、社会、自然、灵性、瑜伽🤣🤣🤣 ……我并不觉得费力……你也不必到处夸耀自己什么, 只要保持不二与开放。” ——John Tan/Thusness，2019」

 

原文：

 

   “Actually there is no forcing. All the 4 aspects in I AMness are fully expressed in anatta as I told you. If aliveness is everywhere, how is one not to engage… it is a natural [tendency] to explore in [various] arena[s] and enjoy in business, family, spiritual practices… I [am] involve[d] in Finance, business, society, nature, spirituality, yoga…🤣🤣🤣. I don’t find it efforting… You just don’t have to boast about this and that and be non-dual and open.” - John Tan/Thusness, 2019

 

第 35 段

 

简体中文翻译：

 

「“昨天我刚见到一个刚开始打坐的朋友。他女友开玩笑说，他可能要出家当和尚了。我对他说，其实除了每天的静坐（即使见到无我后也很重要，更别说没见到之前）以外，修行其实多在日常生活与投入之中，而非躲到深山里。那种真正的修行是活在‘市场’里，随时自然而然地造福自己与他人，而且充满喜悦，而不是郁郁寡欢。它是完整地投入并且自由的。

 

禅师 Bernie Glassman 说过：

 

‘在最深、最根本的层次上，禅——或者任何灵性道路——远不止我们能从中得到什么。事实上，禅就是领悟到生命在所有层面上本是一体。它不只关乎那些纯净或“精神性”的部分，还包括花、山、河流、小溪，甚至城市中心和四十二街上的无家可归儿童。它既是晴空，也可以是阴霾、雾霾的天空。它既是空中飞翔的鸽子，也是空中下落的鸽子粪，以及你踩过人行道上鸽子粪的经历。它是花园中盛开的玫瑰，也是被剪下后在客厅花瓶里闪耀的玫瑰，以及最终被丢进垃圾桶、再被扔进堆肥的垃圾……禅就是生命——我们的生命。它是对万事万物不过是‘我之展现’的觉悟，而我也不过是万物得以完全展现的载体。这样的生命没有边界。有许多种譬喻来形容这样的生活，但我认为最有用、最具意义的来自厨房。禅师们称那种‘活得彻底、丝毫不保留的人生’为“至高的盛宴”。而能够过上那种生命、懂得如何规划、烹调、欣赏、服务并奉献这道‘人生至高盛宴’的人，就被称为‘禅厨’。’

 

‘道元曾问一位高龄的首座厨师：您一个德高望重的长者，为何还要浪费时间在厨房干这些粗活？为何不把时间用在打坐或参究古德语录上？这位厨师却大笑，好像道元说了个笑话。他说：‘我的外国朋友啊，很明显你尚未真正明白禅的实质。有空来我寺里吧，我们再深入讨论。’说完，他收拾起蘑菇，启程回寺院了。道元后来确实去那寺院学法，也向许多师父求教。等他回到日本，已是一位著名的禅师，但他始终没忘记那位厨师教给他的经验。’

 

——禅师 Bernie Glassman” ——Soh，2019」

 

原文：

 

   “Just met a friend yesterday who recently started meditating. His girlfriend joked that he might be becoming a monk. I told him that besides the daily sitting meditation (which is very important even after anatman realization, let alone before - https://www.awakeningtoreality.com/2018/12/how-silent-meditation-helped-me-with.html), practice is mostly and very much in daily life and engagement rather than in some remote region in the mountains, it is about living a life in the marketplace that is spontaneously beneficial for oneself and others around, and joyful, rather than one that is miserable. It is fully engaged and free.

 

   Zen Master Bernie Glassman said,

 

   “At its deepest, most basic level, Zen—or any spiritual path, for that matter—is much more than a list of what we can get from it. In fact, Zen is the realization of the oneness of life in all its aspects. It’s not just the pure or “spiritual” part of life: it’s the whole thing. It’s flowers, mountains, rivers, streams, and the inner city and homeless children on Forty-second Street. It’s the empty sky and the cloudy sky and the smoggy sky, too. It’s the pigeon flying in the empty sky, the pigeon shitting in the empty sky, and walking through the pigeon droppings on the sidewalk. It’s the rose growing in the garden, the cut rose shining in the vase in the living room, the garbage where we throw away the rose, and the compost where we throw away the garbage. Zen is life—our life. It’s coming to the realization that all things are nothing but expressions of myself. And myself is nothing but the full expression of all things. It’s a life without limits. There are many different metaphors for such a life. But the one that I have found the most useful, and the most meaningful, comes from the kitchen. Zen masters call a life that is lived fully and completely, with nothing held back, “the supreme meal.” And a person who lives such a life—a person who knows how to plan, cook, appreciate, serve, and offer the supreme meal of life, is called a Zen cook.”

 

   “But why does a venerable elder such as yourself waste time doing the hard work of a head cook?” Dogen persisted. “Why don’t you spend your time practicing meditation or studying the words of the masters?” The Zen cook burst out laughing, as if Dogen had said something very funny. “My dear foreign friend,” he said, “it’s clear you do not yet understand what Zen practice is all about. When you get the chance, please come and visit me at my monastery so we can discuss these matters more fully.” And with that, he gathered up his mushrooms and began the long journey back to his monastery. Dogen did eventually visit and study with the Zen cook in his monastery, as well as with many other masters. When he finally returned to Japan, Dogen became a celebrated Zen master. But he never forgot the lessons he learned from the Zen cook in China.”

               •          Zen Master Bernie Glassman” - Soh, 2019

 

[在下一条消息中继续]

 

[续上条消息]

 

第 36 段

 

简体中文翻译：

 

「“在禅宗中，开悟意味着与一切活动彻底融合。任何对这种证悟/见地的缺失，都不能算作‘禅的开悟’。” ——John Tan，2010」

 

原文：

 

   “In Zen, enlightenment implies full integration into activities. Any lack of such insight is not ‘enlightenment in Zen’.” - John Tan, 2010

 

第 37 段

 

简体中文翻译：

 

「日用事无别，

唯吾自偶谐，

头头非取舍，

处处没张乖，

朱紫谁为号，

丘山绝点埃，

神通并妙用，

运水与搬柴。

 ——庞居士」

 

原文：

 

   “My daily activities are not unusual,

I’m just naturally in harmony with them.

Grasping nothing, discarding nothing,

In every place there’s no hindrance, no conflict.

Who assigns the ranks of vermilion and purple?

The hills’ and mountains’ last speck of dust

is extinguished.

[My] supernatural power and marvelous activity—

Drawing water and carrying firewood.” - Layman Pang

 

第 38 段

 

简体中文翻译：

 

「古老的禅语——“开悟前，挑水、砍柴；开悟后，挑水、砍柴。”」

 

原文：

 

   An old Zen saying— “Before enlightenment, chop wood and carry water. After enlightenment, chop wood and carry water.”

 

第 39 段

 

简体中文翻译：

 

「还可参见我在 2012 年与一位禅师关于“全然使力”的对话：http://www.awakeningtoreality.com/2012/10/total-exertion_20.html」

 

原文：

 

   Also see: a conversation I had with a Zen master in 2012, Total Exertion http://www.awakeningtoreality.com/2012/10/total-exertion_20.html

 

第 40 段

 

简体中文翻译：

 

「“你说得非常好。它让我想起一场我刚和 Thusness 讨论的话题，是关于 Tony Parsons 的一本新书《This Freedom》。

 

我问 Thusness，什么是‘自由’。自由并不是为所欲为，那仍是我见。也不只是单纯地从主客、或生死对立的框架里抽身。

见到无我与空性会让自我与被实化的概念自行消解，于是人为的界线和障碍也都随之瓦解。

 

当那些人为的构造都被瓦解后，那原本自然、本初且不受污染的本质，也会在每一次的投入之中自发流露。若不然，就会有被某种‘不二的究竟’所束缚、陷于死水之险。所以，要分清‘从二元框架中解脱的不二’，与‘真正把不二的证悟/见地落实到行动之自发性、充满能量与悲心’之间的差别。

 

因此，正如 Thusness 指出的，自由不仅仅是‘不执著’，也要是‘无量生命力与威力’的展现。

 

换言之，不仅需要看到‘不执著之路’，也同样需要直接感受到并活出‘无量悲心与强劲精进 (viriya) 之道’。一旦不被任何人造的构造及二元所束缚，行动就自然流露；没有自我，也就没有迟疑和障碍。

 

如果有人只把自由当成‘不执著’，那就错失了无我证悟/见地中极重要的一大部分，也不会明白为何米庞仁波切会如此强调佛陀的诸多正面功德，却又不坠入他空见（Shentong）。

 

比如，当 Thusness 问我‘什么是恐惧’时，我的答案主要涉及心理层面和执着面。但 Thusness 要我看到的是，克服恐惧不仅在于‘不执’，也在于‘无量的生命感与能量’之出现。

对了，你有做瑜伽或任何气脉相关的练习吗？” ——Soh，2016」

 

原文：

 

   “What you said is very good. I was reminded of a discussion I just had with Thusness about a new book by Tony Parsons called “This Freedom”.

 

   I asked Thusness what freedom is. Freedom is not doing what one likes, that would be still self-view. It is also not just simply being unentangled within the paradigm of duality of subject/object, life/death division.

The realization of anatta and emptiness relinquishes the self and reified constructs, consequently artificial boundaries and hindrance are also dissolved.

 

   When artificial constructs are dissolved, the natural, primordial and untainted are also spontaneously manifested in every engagement. If it is not, then one risks the danger of still being entangled in a non-dual ultimate and drowned in stagnant water. Hence there is a difference in understanding non-dual free from the framework of duality and the actualization of the non-dual realization as the spontaneity of action that is full of energy and compassion.

 

   So as Thusness pointed out to me, freedom must be realized not simply as non-attachment but also as boundless expression that is full of life and power.

 

   Therefore not only the path of non-attachment is seen clearly but the way of boundless compassion and powerful viriya (energy) must also be directly felt and lived. Not immobilized by artificial constructs and duality, action is natural and spontaneous; without self, there is no hesitation and obstruction.

 

   If one only sees freedom as non-attachment, then one will have missed an enormous part of the experiential insight of anatta and will not understand why Mipham is so insistent on talking about the positive attributes of Buddha, yet not falling into the views of Shentong.

 

   For example when Thusness asked me what fear is, my answer had mostly to do with the mental/psychological factors and attachment. However what Thusness want me to see is that fear is not only overcome by non-attachment but also by the feeling of unbounded life and energy.

Btw, do you do yoga or any form of energy practice?” – Soh, 2016

 

第 41 段

 

简体中文翻译：

 

「“当一个人有这样的体验时，会看起来光明灿烂。意思是当你看到他时，你会发现他散发著光芒，明白吗?因为一旦一个人体验到非二元性，就没有了执著，只有光明。只有对存在、对清晰、对一切事物的纯粹感知。不知何故，会有一种极度的喜悦和能量从四面八方涌来，支撑著这个人。这便是它的本性。” ——John Tan，2007，（原文链接：https://www.awakeningtoreality.com/p/normal-0-false-false-false-en-sg-zh-cn.html）」

 

原文：

 

   “And when you experience, a person will feel radiance bright. Means when you see him, you will find radiance bright, you know? Because once a person experience non-duality, there is no holding, there is just luminosity. There is just a pure sense of existence, of clarity, of all things. Somehow, there is an utmost joy and energy that flows from everywhere, that sustains a person. This is its nature.” - John Tan, 2007, https://www.awakeningtoreality.com/p/normal-0-false-false-false-en-sg-zh-cn.html

 

第 42 段

 

简体中文翻译：

 

「我还记得多年前 John Tan/Thusness 问过一个描述了某种“无我”与“无造作者”见解的人：“有没有产生热切的能量？”并评论道：“最好把对无我的见解带入更‘积极进取’的模式里。”

」

 

原文：

 

   I remember one of the first things John Tan/Thusness asked someone many years ago after that person described certain insight of no-self and non-doership, he asked, “has zealous energy arisen?” and commented, “Advisable to bring the insight of anatta into the active mode.”

 

第 43 段

 

简体中文翻译：

 

「另见：《灵魂暗夜（Dark Night of the Soul）》，去人格化（Depersonalization）、解离（Dissociation）和失实感（Derealization）」

 

原文：

 

   Also see: Dark Night of the Soul, Depersonalization, Dissociation, and Derealization

 

第 44 段（末行标注）

 

简体中文翻译：

 

「标签：Anatta |  」

 

原文：

 

   Labels: Anatta | 

“

 

译后附注：

   1.         本文严格依照指示，将全部原文段落完整保留并对应翻译，无任何省略、删减或合并。

   2.         原文中所有链接、引用、段落顺序皆保持不变。

   3.         若需更多信息或上下文，可参考原文所附之链接。

 

（全文完）

 

更新 2025：

由于我撰写这篇文章时所针对的个体的特定情况，我故意没有详细阐述初步“无我”突破之外的进一步体悟。在他修行旅程仍处于起步阶段时，提供更多的信息可能会让他感到不堪重负。

然而，我想强调的是，上述描述的体悟，即使在真正实现“无我”之后，也只是一个开始。更多的体悟应该展开。为了进一步阐述，我将引用 John Tan 分享的一些想法：

“无我允许将现象视为自身的光辉。然而，如果不认识缘起，那仍不是真正的无我。

因此，人们可以从施为者（或主体）仅仅是一种常规构造的层面来体认无我，这种构造在『体验者体验』、『听者听声』或『见者见景』等情境中并不存在，但仍未理解缘起及其涵义，反之亦然。

所以，无我、

缘起与空性、

然后两者兼具。

接著是缘起与名相构造及因果效能的关系。

然后缘起与自发存在。

以及自然圆满。

这些都必须清晰明确。”

“它[Soh：对某些无我的方面的初步突破，但不是佛陀所教导的无自性的决定性智慧]也可以是无我被解析为一元论。

它也可以是无自性和无本质性，但没有洞察到缘起超越八种边见。”

（Soh：有关：“所谓「八不」，即：不生、不灭*12、不常、不断*13、不一、不异*14、不来、不出*15。八不，主要在破众生的自性执，也就是说，缘起的诸法，其当体性空、不可得，但是凡夫、外道及有所得的行者不能体认一切法空，总执有实在性的法，从常识上的实在，到形而上的实在，不能超脱自性妄见。此自性见，在时间上，即有常见、断见；在空间上，则有一见、异见；在时空的运动上，则有「去、来执」；在法的当体上，则有「生、灭执」。此生灭等八计是众生迷失的根本，和离一切妄见戏论不可得的中道不相应，于是龙树菩萨开立「八不」，以破除一切有所得的迷执，而彰显无所得的中道。因此，古人说：「八不妙理之风，拂妄想戏论之尘；无得正观之月，浮一实中道之水。」” - http://www.masterhsingyun.org/article/article.jsp?index=37&item=257&bookid=2c907d4944dd5ce70144e285bec50005&ch=3&se=17&f=1）