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Thusness/PasserBy's Seven Stages of Enlightenment

 Ken Wilber (肯·威尔伯)

肯·威尔伯与John Tan（真如）的评论

ChatGPT 翻译

段落 1

简体中文翻译：

一些关于自我探究（Self-Enquiry）与不二（non-duality）的肯·威尔伯 (Ken Wilber) 文章
Soh
同时请查看与自我探究相关的文章：

通往你真实大我的直接之路
拉玛那·马哈希（Ramana Maharshi）关于自我探究的开示

如果你喜欢这些文字，不妨看看肯·威尔伯（Ken Wilber）的著作《A Simple Feeling of Being》和《A Brief History of Everything（万物简史）》

以下是一些肯·威尔伯的文章，阐明并区分了“见证者（the Witness，也就是如实性的第一阶段：我是/本我）”与“不二（non-duality，也就是如实性的第四阶段）”：

原文：

"Some Writings on Self-Enquiry and Non-duality by Ken Wilber
Soh
Also check out related articles on self-enquiry:

The Direct Path to Your Real Self
Ramana Maharshi's instructions on Self-Enquiry

If you like these writings, consider checking out Ken Wilber's books "A Simple Feeling of Being" and "A Brief History of Everything"

Here are some articles by Ken Wilber, which differentiates and clarifies the Witness (a.k.a. Thusness's Stage 1, the I AM) with Non-Duality (a.k.a Thusness's Stage 4):

段落 2

简体中文翻译：

“有很多事物我可以怀疑，但我无法怀疑此刻自身的意识。我的意识就是，而且即使我试图怀疑它，也仍然是我的意识在怀疑。我可以想象自己的感官正被呈现出一个虚假的现实——例如，一个完全虚拟或数码化的世界，看上去像真的，但其实只是一系列极其逼真的图像。然而，即便如此，我也无法怀疑正在进行观看的那个意识……

我当下觉知的无可否认性，我的意识之无可否认性，立刻让我获得当下存在之确定性，获得此刻当下“存在”之确定。我无法怀疑这一刻的意识和“存在”，因为它是所有知觉、所有看见、所有存在的基础……

‘我是谁？’一遍又一遍、深入地问自己：‘我是谁？是什么在我之中，觉知着一切？’

如果你认为自己了解灵性(Spirit)，或者你认为自己不了解，事实上在想这两个念头的，都是灵性(Spirit)本身。所以你可以怀疑意识的种种对象，但你永远无法真正、令人信服地怀疑那个怀疑者，也不可能真正怀疑整个显现背后的见证者（the Witness）。因此，安住于见证者之中，无论它认为自己是否了知上帝（God）或否，那见证——那无可否认的当下意识临在（presence）——本身就是上帝（God）、灵性(Spirit)、佛心(Buddha-mind)。确定性不在意识对象之中，而在对那些对象有所感知的纯粹自觉意识当中。你永远无法看见上帝，因为上帝是那位“看见者”，而不是任何有限的、会死的、受局限的可见之物……

这种纯粹“我是/本我”（I AM）状态并不难获得，而是根本无法逃避，因为它永远都在，从未真地被怀疑过。你永远无法逃离灵性(Spirit)，因为灵性(Spirit)就是那个奔跑者。直白地说，灵性(Spirit)不是难找，而是无法避开：它就是这一刻正在看着这一页的那个觉知者。你能感受到“那个一”吗？你究竟为什么要到处寻找上帝，而上帝其实正是那个在“看”的主体呢？

只需问：‘我是谁？我是谁？我是谁？’

我能觉知自己的感受，所以我不等同于感受——那我是谁？我能觉知自己的念头，所以我并不等同于念头——那我是谁？就像云在天空中飘过，念头在心中飘过，感受在身体中飘过——而我并不等同于那些，因为我能见证（Witness）这一切。

此外，我可以怀疑云的存在，我可以怀疑感受的存在，我可以怀疑思想对象的存在——但我不可能怀疑此刻见证者的存在，因为即便是怀疑，也仍然由那个见证者来见证。

我不是自然界中的客体，不是身体里的感受，也不是心中的念头，因为我能见证这一切。我就是那个见证者——一个广阔、广大、空灵、清澈、纯净、透明的开阔性，它不偏不倚地觉知所有生起的事物，就像镜子会自然而然地映照所有对象……

你已经能感受到部分大解脱，因为当你安坐于此刻的观察中时，你已体会到自己摆脱了仅仅是物体、感觉、思维那窒息般的束缚——它们都来来去去，而你正是那浩瀚、自由、空灵、开放的见证者，不受它们的折磨和痛苦所侵扰。”

原文：

“There are many things that I can doubt, but I cannot doubt my own consciousness in this moment. My consciousness IS, and even if I tried to doubt it, it would be my consciousness doubting. I can imagine that my senses are being presented with a fake reality – say, a completely virtual reality or digital reality, which looks real but is merely a series of extremely realist images. But even then, I cannot doubt the consciousness that is doing the watching…

The very undeniability of my present awareness, the undeniability of my consciousness, immediately delivers to me a certainty of existence in this moment, a certainty of Being in the now-ness of this moment. I cannot doubt consciousness and Being in this moment, for it is the ground of all knowing, all seeing, all existing…

Who am I? Ask that question over and over again, deeply. Who am I? What is it in me that is conscious of everything?

If you think that you know Spirit, or if you think you don’t, Spirit is actually that which is thinking both of those thoughts. So you can doubt the objects of consciousness, but you can never believably doubt the doubter, never really doubt the Witness of the entire display. Therefore, rest in the Witness, whether it is thinking that it knows God or not, and that witnessing, that undeniable immediacy of now-consciousness, is itself God, Spirit, Buddha-mind. The certainty lies in the pure self-felt Consciousness to which objects appear, not in the objects themselves. You will never, never, never see God, because God is the Seer, not any finite, mortal, bounded object that can be seen…

This pure I AM state is not hard to achieve but impossible to escape, because it is ever present and can never really be doubted. You can never run from Spirit, because Spirit is the Runner. To put it very bluntly, Spirit is not hard to find but impossible to avoid: it is that which is looking at this page right now. Can’t you feel That One? Why on earth do you keep looking for God when God is actually the Looker?

Simply ask, Who am I? Who am I? Who am I?

I am aware of my feelings, so I am not my feelings – Who am I? I am aware of my thoughts, so I am not my thoughts – Who am I? Clouds float by in the sky, thoughts float by in the mind, feelings float by in the body – and I am none of those because I can Witness them all.

Moreover, I can doubt that clouds exist, I can doubt that feelings exist, I can doubt that objects of thought exist – but I cannot doubt that the Witness exists in this moment, because the Witness would still be there to witness the doubt.

I am not objects in nature, not feelings in the body, not thoughts in the mind, for I can Witness them all. I am that Witness – a vast, spacious, empty, clear, pure, transparent Openness that impartially notices all that arises, as a mirror spontaneously reflects all its objects…

You can already feel some of this Great Liberation in that, as you rest in the ease of witnessing this moment, you already feel that you are free from the suffocating constriction of mere objects, mere feelings, mere thoughts – they all come and go, but you are that vast, free, empty, open Witness of them all, untouched by their torments and tortures.

段落 3

简体中文翻译：

“这实际上是……对纯粹神圣大我的（the pure divine Self）重要发现，也就是无形的见证者（the formless Witness）、根源的虚空（causal nothingness）、那广大之空性（Emptiness），整个世界都在其中生起、片刻停留，然后又消逝。而你就是“那个”。你不是身体，不是小我，不是大自然，不是念头，不是此、不是彼——你是一片广阔的空性、自由、解脱与解放。

借由这个发现……你等于是走完了一半的归途。你不再把自己认同于任何有生灭的客体，而是安住于无量的意识之中。你是自由的、敞开的、空的、清明的、闪耀的、解脱的、获得自在的、浸润于超越时空的极乐空明（空乐明）之中，超越痛苦、死亡以及一切障碍。你找到了那伟大的无生（the great Unborn），那无底的深渊（Abyss），那无法被限定的一切万有之基，涵盖了万古、现在以及所有未来。

但是，为什么说这只是走完了一半归途？因为当你安住于无量的意识，自发地觉察所有正在生起的事物，不久之后就会出现一个极为重大的“自由与圆满的灾变”：连“见证者”本身都会彻底消失——到那时，你就不再是“在见证天空”，而是“成为天空”；你不再是“触碰大地”，而是“成为大地”；你不再是“听见雷声”，而是“成为雷声”。你与整个宇宙（Kosmos）成为一味（One Taste）——你一口就能喝下整个太平洋，把珠穆朗玛峰托在你的掌心；超新星在你心中旋转，太阳系取代了你的头……

你就是这一味（One Taste），如同一面与任意所现之物合而为一的空明镜子，一个无思无虑的广大透明境界：无限、永恒、光耀，超越解脱。而你……就是……那个……

因此，最根本的笛卡尔式二元分裂——也就是主观与客观、‘在里面’与‘在外面’、‘空性的见证者’与‘被见证的万物’——最终在‘不二的一味’中被解构并克服。只有当你真正、充分地触及那个见证者时，才能超越它进入真正的“不二”，这意味着“走到一半的归途”才最终抵达全然圆满之归家——就在这无时不在的奇妙当下……

那么，如何知道自己有没有真正克服笛卡尔式二元对立？其实很简单：如果你确实克服了二元对立，那么你就不会再觉得自己好像在脸的这一侧凝视着外面的世界。只剩下世界本身，而你也就是那一切；你会真切地感到自己与所有当下刹那生起的事物合而为一，不再觉得自己是在‘这边’看着‘那边’。‘里面’和‘外面’已经以一种激荡的、毫无疑问的确定性和深刻程度合二为一，好像五吨巨石迎面砸来——要说的话，那种感觉可不容易被忽视。

就在那一刻（其实这就是你无时无刻都具足的本来状态），没有任何与此特定有机体的排他性认同，没有头脑被束缚在头部的错觉，使你误以为‘你’坐在头中向外观世界；也没有将注意力局限于个体身心的束缚：取而代之的，是与你所见一切现象融为一体的意识——一片广阔、开阔、透明、璀璨、无限自由又无限圆满的领域，拥抱整个宇宙（Kosmos），使每一个主观与每一个客观在这“一味”的伟大拥抱中交融无间。你不再局限于“在眼睛后面”的位置，而是成为万物；你能直接而切实地感到，你的根本身份就是那一刻又一刻生起的所有事物（就像先前你觉得自己是这个有局限、分离、生灭的血肉之躯）。内与外已成为一味。我告诉你，它就这样发生！

（引自：《Boomeritis》，边栏 E：“天才笛卡尔的后现代痛击：后现代时代的整体史学”。更多内容详见《The Simple Feeling of Being》，这是一部选自肯·威尔伯各出版著作中具有启示性、神秘性和指导性段落的合集，基于他的亲身体验。）

原文：

“This is actually the profound discovery of… the pure divine Self, the formless Witness, causal nothingness, the vast Emptiness in which the entire world arises, stays a bit, and passes. And you are That. You are not the body, not the ego, not nature, not thoughts, not this, not that – you are a vast Emptiness, Freedom, Release, and Liberation.

With this discovery… you are halfway home. You have disidentified from any and all finite objects; you rest as infinite Consciousness. You are free, open, empty, clear, radiant, released, liberated, exalted, drenched in a blissful emptiness that exists prior to space, prior to time, prior to tears and terror, prior to pain and mortality and suffering and death. You have found the great Unborn, the vast Abyss, the unqualifiable Ground of all that is, and all that was, and all that ever shall be.

But why is that only halfway home? Because as you rest in the infinite ease of consciousness, spontaneously aware of all that is arising, there will soon enough come the great catastrophe of Freedom and Fullness: the Witness itself will disappear entirely, and instead of witnessing the sky, you are the sky; instead of touching the earth, you are the earth; instead of hearing the thunder, you are the thunder. You and the entire Kosmos because One Taste – you can drink the Pacific Ocean in a single gulp, hold Mt. Everest in the palm of your hand; supernovas swirl in your heart and the solar system replaces your head…

You are One Taste, the empty mirror that is one with any and all objects that arise in its embrace, a mindlessly vast translucent expanse: infinite, eternal, radiant beyond release. And you… are… That…

So the primary Cartesian dualism – which is simply the dualism between… in here and out there, subject and object, the empty Witness and all things witnessed – is finally undone and overcome in nondual One Taste. Once you actually and fully contact the Witness, then – and only then – can it be transcended into radical Nonduality, and halfway home becomes fully home, here in the ever-present wonder of what is…

And so how do you know that you have finally and really overcome the Cartesian dualism? Very simple: if you really overcome the Cartesian dualism, then you no longer feel that you are on this side of your face looking at the world out there. There is only the world, and you are all of that; you actually feel that you are one with everything that is arising moment to moment. You are not merely on this side of your face looking out there. “In here” and “out there” have become One Taste with a shuddering obviousness and certainty so profound it feels like a five-ton rock just dropped on your head. It is, shall we say, a feeling hard to miss.

At that point, which is actually your ever-present condition, there is no exclusive identity with this particular organism, no constriction of consciousness to the head, a constriction that makes it seem that “you” are in the head looking at the rest of the world out there; there is no binding of attention to the personal bodymind: instead, consciousness is one with all that is arising – a vast, open, transparent, radiant, infinitely Free and infinitely Full expanse that embraces the entire Kosmos, so that every single subject and every single object are erotically united in the Great Embrace of One Taste. You disappear from merely being behind your eyes, and you become the All, you directly and actually feel that your basic identity is everything that is arising moment to moment (just as previously you felt that your identity was with this finite, partial, separate, mortal coil of flesh you call a body). Inside and outside have become One Taste. I tell you, it can happen just like that!

(Source: Boomeritis, Sidebar E: “The Genius Descartes Gets a Postmodern Drubbing: Integral Historiography in a Postmodern Age”. More to be found in The Simple Feeling of Being, a collection of Ken Wilber’s inspirational, mystical and instructional passages drawn from his publications, based on his experiences.)

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段落 4

简体中文翻译：

不二层次（The Nondual Level）

“在前一个层次里，你是如此沉浸于无显（unmanifest）的层面，以至于你也许根本不会注意到显现界的存在。你正在发现空寂（Emptiness），因此你对形相（Form）不理睬。然而在终极或不二层次，你会把二者整合起来。你会看到空寂显现（或自我展现）为形相，也看到形相之本质即是空寂。从更具体的角度看，你所称的一切，都只是当下正在生起的诸显现，而这一切显现都在刹那刹那地如戏般从空寂中流现。如果根源的虚空（causal nothingness）就像一轮散发月光的夜晚，那么这个层次就如同一个明媚的秋日。

在外面看似坚硬或固体的“那边”之物，其实只是你本然的“存在”或“真如”（Being/Isness）之透明、透亮的展现。它们并不是对神（God）的阻碍，而只是神的体现。因此它们是“空”的，意味着它们并不构成任何阻隔或障碍。它们是神性的自由表达。就如大手印（Mahamudra）传统所言：“一切唯心（All is Mind），心是空（Mind is Empty），空是自然妙用（Empty is freely-manifesting），自然妙用自自行解脱（Freely manifesting is self-liberating）。”

你在根源的空寂之层次找到的自由——即圆满与空性的双重自由——在这里会被发现同样扩展到所有事物，甚至包括这个“堕落”的罪恶或轮回（samsara）之世界。因此，一切事物都得自行解脱。这是一种非同寻常的自由、或无拘无束、或完全的释放——这清澈明亮的秋日——这就是你在此阶段真正经历到的。不过，“经历”这个词其实并不准确。这种觉悟实际上是对灵性（Spirit）之“无经历本性（the nonexperiential nature）”的认知。经历有生有灭，都在时间中开始，也在时间中终结；即便是细微的经历，也会生起、又会消失。它们都奇妙、壮丽、殊胜，却仍是会来来去去。

而这种不二的“状态”本身并不是另一种经历。它只是让各种经历生起又落下的开敞或显露（the opening or clearing），就像明朗的秋日天空，让云朵来来去去——但它本身并不是另一片云、另一个经历、另一个客体、或另一次显现。此处的认知其实在于，去努力“体验”解脱是完全没有结果的，想要“经历”解脱根本是徒劳——一切经历都会完全失去它们的味道，只不过是浮云而已。

并不是“你”体验了“解脱”；而是说，你就是那个开敞、那个空性，在其中所有经历都会生起又消失，就像镜子里的映像；而你是那面“镜子”，是明镜心（mirror mind），而不是任何所觉察到的映像。然而，你并不是与这些映像分开、从一边看着它们；你就是此刻生起的所有事物。你可以一口吞下整个宇宙，因为它对你来说如此渺小；你可以不费吹灰之力地品尝天空。

这就是为什么禅宗会说：“你无法进入大三昧（the Great Samadhi）”(Soh:这是指所谓的“大定无出入”)，因为它其实就是始终不动、始终不离的“开敞”或“显露”，在其中所有的经历——以及所有的显现——都在一刻又一刻地生起。似乎你“进入”了此种状态，但一旦你在其中，你会发现它从来没有不在，从来也没有一刻不被充分了悟——这就是“无门之门（the gateless gate）”。因此，你会深切地理解，你不曾进入过这个状态；过去的或未来的诸佛也未曾“进入”这个状态。

在大圆满（Dzogchen）中，这便是对“心性（nature of mind）”的认知。三界中一切事物，都在它们生起的当下便已自行解脱。如水塘中的日光，闪耀不已。一切都是空的，一切都是光，一切都是圆满，一切都已圆满。而世界便以它寻常的样貌运转，没有任何人注意到这一切。

脚注/附注（如有）：
无

原文：

The Nondual Level

"In the previous level, you are so absorbed in the unmanifest dimensions that you might not even notice the manifest world. You are discovering Emptiness, and so you ignore Form. But at the ultimate or nondual level, you integrate the two. You see that Emptiness appears or manifests itself as Form, and that Form has as its essence Emptiness. In more concrete terms, what you all is all things that arise. All manifestation arises, moment by moment, as a play of Emptiness. If the causal was like a radiant moonlit night, this is like a radiant autumn day.

What appear as hard or solid objects “out there” are really transparent and translucent manifestations of your own Being or Isness. They are not obstacles to God, only expressions of God. They are therefore empty in the sense of not being an obstruction or impediment. They are a free expression of the Divine. As the Mahamudra tradition succinctly puts it, “ All is Mind. Mind is Empty. Empty is freely-manifesting. Freely manifesting is self-liberating.

The freedom that you found at the causal level- the freedom of Fullness and Emptiness- that freedom is found to extend to all things, even to this “fallen” world of sin or samsara. Therefore, all things become self-liberated. And this is extraordinary freedom, or absence of restriction, or total release- this clear bright autumn day- this is what you actually experience at this point. But then “experience” is the wrong word all together. This realization is actually of the nonexperiential nature of Spirit. Experiences come and go. They all have a beginning in time, and an end in time. Even subtle experiences come and go. They are all wonderful, glorious, extraordinary. And they come and they go.

But this nondual “state” is not itself another experience. It is simply the opening or clearing in which all experiences arise and fall. It is the bright autumn sky through which the clouds come and go- it is not itself another cloud, another experience, another object, another manifestation. This realization is actually of the utter fruitlessness of experiences, the utter futility of trying to experience release or liberation. All experiences lose their taste entirely- these passing clouds.

You are not the one who experiences liberation; you are the clearing, the opening, the emptiness, in which any experience comes and goes, like reflections on the mirror. And you are the mirror, the mirror mind, and not any experienced reflection. But you are not apart from the reflections, standing back and watching. You are everything that is arising moment to moment. You can swallow the whole cosmos in one gulp, it is so small, and you can taste the sky without moving an inch.

That is why in Zen, it is said that you cannot enter the Great Samadhi: it is actually the opening or clearing that is ever present, and in which all experience- and all manifestation- arises moment to moment. It seems like you “enter” this state, except that once there, you realize that there never was a time this state was not fully present and fully recognized- “ the gateless gate.” And so you deeply understand that you never entered this state; nor did the Buddhas, past or future, ever enter this state.

In Dzogchen, this is the recognition of mind’s true nature. All things, in all worlds, are self-liberated as they arise. All things are like sunlight on the water of a pond. It all shimmers. It is all empty. It is all light. It is all full, and it is all fulfilled. And the world goes on it ordinary way, and nobody notices at all.

Wilber, K. (1999). Stages of Spirituality. Collected Works, vol.4, pg.361-362.

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以下译文将继续从“From ‘A Brief History of Everything (Second Edition)’, Ken Wilber: The Nondual”段落开始，并采用您提出的“明镜心（mirror mind）”表述。同时我们会继续严格遵循先提供译文、再提供原文的双语对照格式。若因篇幅过长导致无法在单条消息中全部容纳，我们将注明“[在下一条消息中继续]”，并于后续消息从中断处继续翻译。

段落 1

简体中文翻译：

选自《万物简史（第二版）》（A Brief History of Everything, Second Edition），肯·威尔伯（Ken Wilber）：

不二（The Nondual）

问： “那么，这个‘根源无显’（causal unmanifest）就是真正的终点吗？这是否意味着时间的终结、进化的终结、历史的终结？也就是那个最终的欧米伽点（Omega point）？”

肯·威尔伯（KW）： “嗯，很多传统确实把这种止息状态视作最终状态，即所有发展与进化的终极终点。而这个终点也被视为圆满开悟、终极解脱、纯粹涅槃（nirvana）。

但对不二（Nondual）传统而言，这并非‘终极故事（final story）’。因为在某个时刻，当你深入探究那个见证者（the Witness），并安住于见证者中时，那个‘在这里的见证者’感——本来仿佛就像一个‘我在里面’的感受——也会完全消失，你会发现见证者原来就是所见万物本身。根源的虚空让位于不二（the Nondual），无形（formless）的神秘体验让位于不二的神秘体验。“色即是空，空即是色。”

从技术上讲，你已经与见证者本身也‘脱离认同’，接着又把它融入所有显现之中——换句话说，这就是从第九道次的第二、第三阶段一路走向第十道次（fulcrum-10），而后者其实并不是一个独立的道次或层面，而是超越或涵摄了所有层次、所有状态、所有境况的真实面貌或“本来如是（Suchness）”。

这就是‘空（Emptiness）’的第二层、也是最深一层的涵义——它不仅仅是一个可辨别的状态，而是所有状态的真实性或“本来如是（Suchness）”。它并不是在其他状态之上的、与其他状态并立的某个特殊状态，而是任何状态（不论高低、神圣或世俗、平凡或非凡）所具有的本来实情。回想我们在图 9-1 中看到的：灵性（Spirit）既是最高层（“根源的空寂”），也是无处不在、遍及一切层的地基（“不二”）。

问： “空性具有两层含义吗？”

肯·威尔伯： “是的，这会让人十分困惑。一方面，正如我们所见，它指的是一个独立可辨的觉知状态——也就是无显定或止息（nirvikalpa Samadhi, ayn, jnana Samadhi, nirodh，以及传统意义上的涅槃）。这是根源的虚空，一个可辨的状态。

另一方面，空性并不仅仅是一种在其他状态之上的特殊‘状态’，而是所有状态的真实、或本来如是、或根本所依。并不是与其他状态并立的某种‘额外状态’，而是任何状态的真实面、或本来条件，高或低、神圣或不圣、平凡或非凡，概莫能外。还记得我们在图 9-1 中同时将“灵性”视为最高层（‘根源的空寂’）以及一切层面中永远当下的‘不二’吗？”

问： “我们已经讨论过可辨别的‘根源状态’；现在来谈谈不二吧。”

肯·威尔伯： “好啊。这种‘不二本来如是’之‘体验’，类似于我们先前讨论的‘自然合一体验（nature unity experience）’，只是现在这种合一感并不只针对外在的色身（gross Form），还包括内在的细微色身（subtle Form）。用佛教术语来说，这不只是化身界（Nirmanakaya）——也就是‘对大自然的神秘体验（nature mysticism）’；也不只是报身界（Sambhogakaya）——也就是‘对本尊的神秘体验（deity mysticism）’；更不只是法身界（Dharmakaya）——也就是‘无形禅定（formless mysticism）’；而是自性身（Svabhavikakaya）——把这三者融为一体。它超越了自然禅、本尊禅和无形禅，却也将它们全部拥抱于其中。它拥抱整个意识之光谱——超越一切，又包含一切。

问： “这个说法有点专业化。有没有一种更直观的方式来解释不二神秘体验？”

肯·威尔伯： “在所有传统中，‘不二’都有这样一个特征：对‘作为任何能见者或见证者的自我’之感受完全消失。你不会再‘看着天空’，而是‘成为天空’，你甚至可以‘品味天空’。它不在外头。用禅宗的表达，你可以一口喝下太平洋，你可以‘吞没’整个宇宙，因为此刻的意识不再分裂为‘在里头’的主体和‘在外头’的客体。这就是纯粹的‘看’。觉知与它的呈现不二无别。

万事万物仍旧瞬息生起——整个宇宙持续在每一刻生起——但没有一个‘人在一旁观望’，只有自发而明亮的展示，一种极度圆满的展现。纯粹的空性（the pure Emptiness）之见证者，原来就是被见证的一切形相，每一个形相都不与它分割。“不二”正是这个核心含义之一。

问： “你能再具体一点吗？”

肯·威尔伯： “嗯，你可以先‘进入见证状态（the Witness）’，也就是说，你只需安住于纯粹的觉知当中——你不是可见的任何对象：不是大自然、不是身体、不是念头，而只是纯粹的见证觉知。你会对这种见证觉知有一种‘感受’，感到一种自由、松弛、广大之感。

当你安住于这种状态，‘感受’到见证者犹如一个巨大宽广的空间时，如果你转而看向一座山，也许你就会注意到：‘见证者的感觉’和‘这座山的感觉’是同一个感觉。换言之，真实世界并不会被你分配成两份——一个在外头，一个在里头。那种‘两次显现（twiceness）’正是‘二元’的意义。但真实世界只给你一次、当下的一种感觉，它是一个单数，其复数形态从来无人得见。你可以‘尝到’那座山，它和你的“自性”是同一种味道，你不会认为外头有一个山，这里头有一个自我映射它——二者之间并无隔阂。在真实的直接经验中，在你切分它之前，不曾存在任何二元。真实经验本身、现实本身就是‘不二的’。你依然是你，山依然是山，但你与山只是同一体验的两面，而这是当下唯一的现实。

当你向当下经验中放松时，‘分离自我’便会松解；你不再从生活中退缩；不是你在‘经历’，而是你‘成为所有经历’；你不在‘里头’看着‘外头’——因为在里头与在外头已成一味，因此你再也不会被困在所谓‘此中’。

这样一来，你就不会局限于这个身心之中。突然之间，这个身心已不复存在。突然之间，风不再吹向你，而是吹进你、穿透你；你不是在看山，你就是那座山——这座山比你的皮肤还要更亲近；你就是那一切，不再有一个‘你’。一切都在每一刻自然地显现，而你已无处可寻。‘重量’感彻底消失，因为你不再‘置身于’宇宙之中，而是‘宇宙置身于你’之中，而你是最纯粹的空性。整个宇宙就是一片透明的神圣闪耀；但这个神圣并不在别处，而正是一切当下所显的总和——自证自明，独具一味；唯此一味，没有别的。

问： “也就是说主客不二吗？”

肯·威尔伯： “你知道禅宗的公案：‘一只手鼓掌的声音是什么？’平时我们需要双手才能拍掌，这就是典型的经验结构：我们会感到自己是‘在里面’的主体，外界是‘在外面’的客体，两者相互碰撞发出动静，也就是种种经历（experience）。外在之物撞上内部之我，就像两只手掌击打在一起，产生一次经历，而平凡自我就成了‘挨打’的那个自我——总是被外界‘打’得伤痕累累。普通自我由无数挫折、创伤、伤疤组成，也就是这些主体-客体碰撞的结果。佛法称之为“苦（dukkha）”。就像克里希那穆提（Krishnamurti）说的，在主、客之间的缝隙里，就存在了人类的所有苦难。

可是一旦进入不二状态，突然之间，你就发现其实只有“一只手”。骤然之间，主与客不复存在，整个外在也不再与你相撞，不会再给你带来伤痛或苦难。突然之间，你不再‘经历’什么，你就是所生起的一切，因此你当下就被释放进了无边的时空：在那一刻，你与你所见的整个宇宙是一只手、一种经验、一场绚烂的呈现、一种大圆满的显现。外面已无他物可以击打你、折磨你、夺走你——你的灵魂扩展到宇宙的边缘，以无限的欢欣拥抱一切。你是彻底的圆满，彻底的丰盈，边界都在这无限之中崩解，时间、方位俱已消融，沉浸在无限的关怀里。你以‘整体’的方式被释放，也就是‘成为’一切——万物自明地相互印证，你就是那不二的一味；这滋味无限。

所以，一只手鼓掌的声音是什么？当外面再无他物可以击打你、折磨你、牵引你、拉扯你——那一只手鼓掌发出的声音是什么？当下这一味又是什么？当没什么能阻碍你时，这一只手发出的声音便是‘大爆炸’（Big Bang）的轰鸣，是超新星在太空中的爆炸声，是知更鸟的啼鸣，是晶莹澄澈的晴天里瀑布的轰响，是整个显现宇宙的声音——而你就是那个声音。

这也是为什么你的本来面目（Original Face）不在‘内’。它是这光明清澈、无处不在的呈现之“纯粹空性”或“透明性”。如果宇宙此刻在生起，那你就是它；如果什么都不生起，你也是它。无论如何，你就是它。无论如何，你都不在‘里面’。那扇透明的窗子已被击碎，你的身心落空，你永远不再被囚禁在‘头脑后方’去看着宇宙——你就是宇宙。你即是一切。正因为如此，你能一口吞下宇宙，跨越世纪而一动不动。那一只手鼓掌所发出的声音，是恒星诞生和爆炸的声音，是知更鸟的啼鸣、清澈日子的瀑布之声、整个显现世界之声——而你就是这个声音。

也因此，你的本来面目（Original Face）并不在这里面。它是这闪亮无碍的透明之“空”，是这一切当下显现的“自见”。如果宇宙正在生起，你就是那；如果宇宙不生起，你也是那。无论如何，你都是那。因为你不在“这里面”。那面窗早已破碎，主客之间毫无间隙，不再有二元的痕迹——世界从来只给你“一次”，就是这纯粹的当下——而你就是这当下。你就是这一味。

这个状态并不是通过后天营造就能获得；不二本来便是所有经验的本质，在你对它做任何事情之前就已然如此。这个无造作状态本自先天就有——先于任何抓取、回避乃至任何努力。在你对其施加任何塑造或改造之前，真实世界就已然不二。

因此，你不必做任何特别的事去让觉知或经验变得“不二”，它起初就不二，乃是一切状态的自性——超越一切用力和想象。若在此状态下有“努力”生起，那也无妨；若没有努力生起，也同样无妨；无论如何都只有当下的一味，没有所谓努力或不努力的分别。

所以，这完全不是一个“难以进入的状态”，恰恰相反，它是不可能被回避的，因为它一直都在。自无量亿万年起，从未有一刻你不在觉知这一味；从未有一秒钟它没有在你本来面目前以极度冰凉透彻的空气袭来。

当然，我们常常对自己说谎，不愿承认这一点，我们对自己的本来面目（the universe of One Taste、你自己的Original Face）经常不愿面对，不愿说出真相。不二传统的目标不是让我们去‘创造’这种状态（因为这是不可能的），而是要指认它，让我们没法再忽视它、对自己继续撒谎。

（来源：《A Brief History of Everything》。更多内容可见《The Simple Feeling of Being》，一部肯·威尔伯精选自其出版著作、基于其亲身体验的启示性、神秘性及指导性文段合集。）

原文：

From “A Brief History of Everything (Second Edition)”, Ken Wilber:

The Nondual

Q: So this casual unmanifest – is that the absolute end point? Is this the end of time, the end of evolution, the end of history? The final Omega point?

KW: Well, many traditions take this state of cessation to be the ultimate state, the final end point of all development and evolution, yes. And this end state is equated with full Enlightenment, ultimate release, pure nirvana.

But this is not the “final story,” according to the Nondual traditions. Because at some point, as you inquire into the Witness, and rest in the Witness, the sense of being a Witness “in here” completely vanishes itself, and the Witness turns out to be everything that is witnessed. The causal gives way to the Nondual, and formless mysticism gives way to nondual mysticism. “Form is Emptiness and Emptiness is Form.”

Technically, you have dis-identified with even the Witness, and then integrated it with all manifestation – in other words, the second and third phases of fulcrum-9, which leads to fulcrum-10, which is not really a separate fulcrum or level, but the reality or Suchness of all levels, all states, all conditions.

And this is the second and most profound meaning of Emptiness - it is not a discrete state, but the reality of all states, the Suchness of all states. You have moved from the causal to the Nondual.

Q: Emptiness has two meanings?

KW: Yes, which can be very confusing. On one hand, as we just saw, it is a discrete, identifiable state of awareness – namely, unmanifest absorption or cessation (nirvikalpa Samadhi, ayn, jnana Samadhi, nirodh, classical nirvana). This is the causal state, a discrete state.

The second meaning is that Emptiness is not merely a particular state among other states, but rather the reality or suchness or condition of all states. Not a particular state apart from other states, but the reality or condition of all states, high or low, sacred or profane, ordinary or extraordinary. Recall that on figure 9-1 we had Spirit as both the highest level (“causal”) and the ever-present Ground of all levels (“nondual”).

Q: We already discussed the discrete state; now the Nondual.

KW: Yes, the “experience” of this nondual Suchness is similar to the nature unity experience we earlier discussed, except now this unity is experienced not just with gross Form out there, but also with all of the subtle Form in here. In Buddhist terms, this is not just the Nirmanakaya – gross or nature mysticism and not just the Sambhogakaya – subtle or deity mysticism; and not just the Dharmakaya – causal or formless mysticism. It is the Svabhavikakaya – the integration of all three of them. It is beyond nature mysticism, beyond deity mysticism, and beyond formless mysticism – it is the reality or the Suchness of each, and thus integrates each in its embrace. It embraces the entire spectrum of consciousness – transcends all, includes all.

Q: Again, rather technical. Perhaps there’s a more direct way to talk about Nondual mysticism?

Kw: Across the board, the sense of being any sort of Seer or Witness or Self vanishes altogether. You don’t look at the sky, you are the sky. You can taste the sky. It’s not out there. As Zen would say, you can drink the Pacific Ocean in a single gulp, you can swallow the Kosmos whole – precisely because awareness is no longer split into a seeing subject in here and a seen object out there. There is just pure seeing. Consciousness and its display are not-two.

Everything continues to arise moment to moment – the entire Kosmos continues to arise moment to moment – but there is nobody watching the display, there is just the display, a spontaneous and luminous gesture of great perfection. The pure Emptiness of the Witness turns out to be one with every Form that is witnessed, and that is one of the basic meanings of “nonduality.”

Q: Again, could you be even more specific?

Kw: Well, you might begin by getting into the state of Witness – that is, you simply rest in pure observing awareness – you are not any object that can be seen – not nature, not body, not thoughts – just rest in that pure witnessing awareness. And you can get a certain “sensation” of that witnessing awareness – a sensation of freedom, of release, of great expanse.

While you are resting in that state, and “sensing” this Witness as a great expanse, if you then look at, say, a mountain, you might begin to notice that the sensation of the Witness and the sensation of the mountain are the same sensation. When you “feel” your pure Self and you “feel” the mountain, they are absolutely the same feeling.

In other words, the real world is not given to you twice – one out there, one in here. That "twiceness" is exactly the meaning of "duality." Rather, the real world is given to you once, immediately – it is one feeling, it has one taste, it is utterly full in that one taste, it is not severed into seer and seen, subject and object, fragment and fragment. It is a singular, of which the plural is unknown. You can taste the mountain; it is the same taste as your Self; it is not out there being reflected in here – that duality is not present in the immediateness of real experience. Real experience, before you slice it up, does not contain that duality – real experience, reality itself, is "non-dual." You are still you, and the mountain is still the mountain, but you and the mountain are two sides of one and the same experience, which is the one and only reality at that point. If you relax into present experience in that fashion, the separate-self sense will uncoil; you will stop standing back from life; you will not have experience, you will suddenly become all experience; you will not be “in here” looking “out there” – in here and out there are one, so you are no longer trapped “in here.”

And so suddenly, you are not in the bodymind. Suddenly, the bodymind has dropped. Suddenly, the wind doesn't blow on you, it blows through you, within you. You are not looking at the mountain, you are the mountain–the mountain is closer to you than your own skin. You are that, and there is no you – just this entire luminous display spontaneously arising moment to moment. The separate self is nowhere to be found. The entire sensation of “weight” drops altogether, because you are not in the Kosmos, the Kosmos is in you, and you are purest Emptiness. The entire universe is a transparent shimmering of the Divine, of primordial Purity. But the Divine is not someplace else, it is just all of this shimmering. It is self-seen. It has One Taste. It is nowhere else.

Q: Subject and object are nondual?

KW: You know the Zen koan, "What is the sound of one hand clapping?" Usually, of course, we need two hands to clap – and that is the structure of typical experience. We have a sense of ourselves as a subject in here, and the world as an object out there. We have these "two hands" of experience, the subject and the object. And typical experience is a smashing of these two hands together to make a commotion, a sound. The object out there smashes into me as a subject, and I have an experience – the two hands clap together and experience emerges. And so the typical structure of experience is like a punch in the face. The ordinary self is the battered self – it is utterly battered by the universe "out there." The ordinary self is a series of bruises, of scars, the results of these two hands of experience smashing together. This bruising is called "dukkha," suffering. As Krishnamurti used to say, in that gap between the subject and the object lies the entire misery of humankind. But with the nondual state, suddenly there are not two hands. Suddenly, the subject and the object are one hand. Suddenly, there is nothing outside of you that can hit you, hurt you, push you, pull you – what is the sound of that one hand clapping? Suddenly, you do not have an experience, you are every experience that arises, and so you are instantly released into all space: you and the entire Kosmos are one hand, one experience, one display, one gesture of great perfection. There is nothing outside of you that you can want, or desire, or seek, or grasp – your soul expands to the corners of the universe and embraces all with infinite delight. You are utterly Full, utterly Saturated, so full and saturated that the boundaries to the Kosmos completely explode and leave you without date or duration, time or location, awash in an ocean of infinite care. You are released into the All, as the All – you are the self-seen radiant Kosmos, you are the universe of One Taste, and the taste is utterly infinite. So what is the sound of that one hand clapping? What is the taste of that One Taste? When there is nothing outside of you that can hit you, hurt you, push you, pull you – what is the sound of that one hand clapping? See the sunlight on the mountains? Feel the cool breeze? What is not utterly obvious? Who is not already enlightened? As a Zen Master put it, "When I heard the sound of the bell ringing, there was no I, and no bell, just the ringing." There is no twiceness, no twoness, in immediate experience! No inside and no outside, no subject and no object–just immediate awareness itself, the sound of one hand clapping. So you are not in here, on this side of a transparent window, looking at the Kosmos out there. The transparent window has shattered, your bodymind drops, you are free of that confinement forever, you are no longer 'behind your face' looking at the Kosmos – you simply are the Kosmos. You are all that. Which is precisely why you can swallow the Kosmos and span the centuries, and nothing moves at all. The sound of this one hand clapping is the sound the Big Bang made. It is the sound of supernovas exploding in space. It is the sound of the robin singing. It is the sound of the waterfall on a crystal-clear day. It is the sound of the entire manifest universe – and you are that sound. Which is why your Original Face is not in here. It is the sheerest Emptiness or transparency of this shimmering display. If the Kosmos is arising, you are that. If nothing arises, you are that. In either case, you are that. In either case, you are not in here. The window has shattered. The gap between subject and object is gone. There is no twiceness, no twoness, to be found anywhere – the world is never given to you twice, but always only once – and you are that. You are that One Taste. This state is not something you can bring about. This nondual state, this state of One Taste, is the very nature of every experience before you slice it up. This One Taste is not some experience you bring about through effort; rather it is the actual condition of all experience before you do anything to it. This uncontrived state is prior to effort, prior to grasping, prior to avoiding. It is the real world before you do anything to it, including the effort to 'see it nondually.' So you don't have to do something special to awareness or to experience in order to make it nondual. It starts out nondual, its very nature is nondual – prior to any grasping, any effort, any contrivance. If effort arises, fine; if effort doesn't arise, fine; in either case there is only the immediacy of One Taste, prior to effort and non-effort alike. So this is definitely not a state that is hard to get into, but rather one that is impossible to avoid. It has always been so. There has never been a moment when you did not experience One Taste – it is the only reality in all of reality. In a million billion years, there has never been a single second that you weren't aware of this Taste; there has never been a single second where it wasn't directly in your Original Face like a blast of arctic air. Of course, we have often lied to ourselves about this, we have often been untruthful about this, the universe of One Taste, the primordial sound of one hand clapping, our own Original Face. And the nondual traditions aim, not to bring about this state, because that is impossible, but simply to point it out to you so that you can no longer ignore it, no longer lie to yourself about who you really are. (Source: A Brief History of Everything. More to be found in The Simple Feeling of Being, a collection of Ken Wilber’s inspirational, mystical and instructional passages drawn from his publications, based on his experiences.)

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段落 1

简体中文翻译：

在这段节录自《灵性之眼（The Eye of Spirit）》的文字中，肯·威尔伯带来他最具力量（并且最优美）的一篇心灵写作。这是这篇文字首次在网络上完整呈现，我们欢迎你随意分享这篇章的内容。

“以下所呈现的是各种‘点悟（pointing out）’的指导（instructions），即对心之本质或内在灵性（Intrinsic Spirit）的直接指引。传统上，这包含大量有意的重复。如果你以普通阅读的方式读下去，你也许会觉得那些重复之处乏味甚至厌烦。如果你希望这一部分内容对你起作用，最好慢慢读，缓慢从容，让这些文字以及它们的重复在你心中沉淀。你还可以将其中的段落作为修行材料，每次禅修只取一两段，甚至只取一两句话来观修。”——肯·威尔伯

原文：

In this excerpt from The Eye of Spirit, Ken Wilber offers one of the most powerful (and beautiful) pieces of spiritual writing he has ever produced. This is the very first time these words have been reproduced on the web, and we invite you to share this chapter however you like.

“What follows are various ‘pointing out’ instructions, direct pointers to mind’s essential nature or intrinsic Spirit. Traditionally this involves a great deal of intentional repetition. If you read this material in the normal manner, you might find the repetitions tedious and perhaps irritating. If you would like the rest of this particular section to work for you, please read it in a slow and leisurely manner, letting the words and the repetitions sink in. You can also use these sections as material for meditation, using no more than one or two paragraphs—or even one or two sentences—for each session.” –Ken Wilber

段落 2

简体中文翻译：

“我们应当把灵性（Spirit）安放何处？我们到底能将什么视为神圣？我们究竟在哪里找到‘存在之基’？究竟什么才是终极的神圣（the Sacred）？”

大探寻（The Great Search）

“不二传统给出的洞见毫不妥协：只有灵性（Spirit），只有上帝，只有空寂（Emptiness）处处显现。所有美善和所有丑恶，最正直与最堕落，善人和卑鄙者——从本质上看，无一不是灵性（Spirit）的彻底完美显现。世间万物无不是神，无不是女神（the Goddess），无不是灵性，任何一粒沙尘也无所谓多一点或少一点的神性。

这一见解会颠覆那深藏于分离自我（the separate-self sense）心中的‘大探寻’。分离自我，本质上就是一种寻觅的张力。当你此刻感受自己，你大抵会察觉到内在有一丝细微的紧张或收缩——一种抓取、渴望、期待、想要、排斥、抗拒的感觉，是一个带着努力的‘寻找’感。

其最极端的形态，是对灵性的‘大探寻’。我们想从‘无明’或‘罪’或‘二元对立’的现状抵达某个‘开悟或更灵性的境地’，我们想从“没有灵性之处”到“有灵性之处”。

但事实上，没有灵性不在之处。宇宙中的每一个点，都是灵性本身，都是上帝或女神本身。任何形式的寻觅、移动、抵达，在这种真理面前都形同枉然。‘大探寻’只会强化那个假设：好像有个地方没有灵性，而我需要从空缺之处走向圆满之所。但灵性从未缺席，也不曾更少。当下唯一的事实就是灵性。

追寻灵性，恰恰是阻挡你当下认出灵性的最后一道障碍。而原因很简单：大探寻基于这样一个假设：‘此刻我没有上帝’。大探寻越强烈，就越否定上帝当下的显现，也就越阻挡你去了悟灵性无处不在、全然敞现的事实。大探寻假装自己在热爱上帝，实际上却在将上帝推远——它总是指望“明天”才找到上帝，把当下与上帝擦肩而过。大探寻关注未来如此热切，以至于从未看过当下上帝正对着你微笑。

大探寻就是那潜藏在分离自我中心的缺爱与收缩——它在“承诺”你终有一天会找到救赎，却让你依旧保留一个‘自己’。大探寻越强，越能让你保持对上帝的否定，也越能让你持续感受那份‘努力寻找的我’。大探寻——真正地成为了当下之神的敌人。

那么我们是不是该简单地停止这个大探寻？绝对是，如果做得到。然而试图停止大探寻，本身又是大探寻的延伸。因为那第一个“停止”的动作恰恰默认了“分离我”依然在努力去停下那个搜索。这其实就是同一个自我收缩在运作——自我收缩与大探寻本是同一个东西。

既然不能指望通过大探寻的过程在将来获得灵性，那就只剩下一种可能：灵性此刻就已全然、彻底地呈现——并且你也此刻就已全然、彻底地认出了它。如果你说“灵性当下存在，可是我还没有觉知到”，这不又在召唤大探寻吗？这又要求我在某个未来时刻去得到对灵性的觉知，而这样的期望必然会错过此刻，错过现在。如果继续搜索，就继续错过，不断错过。不行，这种觉知本身也只能当下圆满，不可能等待‘未来’。

因此，一定有关于我们当下觉知的某些奥秘，使我们此刻就能认出完整真理。不论你正处于何种状态，你都已圆满具足了明心见性的全部条件。你当下正好面对答案——100%的灵性就在你的感知当中。不是20%，不是50%，也不是99%，而是真真正正100%全然齐备。诀窍（如果可以这么说）就在于认出当下即是，而不是去营造一个“明天才出现的灵性”。

这份对‘已然全然存在’的灵性的认出，就是不二传统（the great Nondual traditions）的修持核心。

原文：

In this excerpt from The Eye of Spirit, Ken Wilber offers one of the most powerful (and beautiful) pieces of spiritual writing he has ever produced. This is the very first time these words have been reproduced on the web, and we invite you to share this chapter however you like.

“What follows are various ‘pointing out’ instructions, direct pointers to mind’s essential nature or intrinsic Spirit. Traditionally this involves a great deal of intentional repetition. If you read this material in the normal manner, you might find the repetitions tedious and perhaps irritating. If you would like the rest of this particular section to work for you, please read it in a slow and leisurely manner, letting the words and the repetitions sink in. You can also use these sections as material for meditation, using no more than one or two paragraphs—or even one or two sentences—for each session.” –Ken Wilber

Where are we to locate Spirit? What are we actually allowed to acknowledge as Sacred? Where exactly is the Ground of Being? Where is this ultimate Divine?

The Great Search

The Realization of the Nondual traditions is uncompromising: there is only Spirit, there is only God, there is only Emptiness in all its radiant wonder. All the good and all the evil, the very best and the very worst, the upright and the degenerate-each and all are radically perfect manifestations of Spirit precisely as they are. There is nothing but God, nothing but the Goddess, nothing but Spirit in all directions, and not a grain of sand, not a speck of dust, is more or less Spirit than any other.

This realization undoes the Great Search that is the heart of the separate-self sense. The separate-self is, at bottom, simply a sensation of seeking. When you feel yourself right now, you will basically feel a tiny interior tension or contraction—a sensation of grasping, desiring, wishing, wanting, avoiding, resisting-it is a sensation of effort, a sensation of seeking.

In its highest form, this sensation of seeking takes on the form of the Great Search for Spirit. We wish to get from our unenlightened state (of sin or delusion or duality) to an enlightened or more spiritual state. We wish to get from where Spirit is not, to where Spirit is.

But there is no place where Spirit is not. Every single location in the entire Kosmos is equally and fully Spirit. Seeking of any sort, movement of any sort, attainment of any sort: all profoundly useless. The Great Search simply reinforces the mistaken assumption that there is some’ place that Spirit is not, and that I need to get from a space that is lacking to a space that is full. But there is no space lacking, and there is no space more full. There is only Spirit.

The Great Search for Spirit is simply that impulse, the final impulse, which prevents the present realization of Spirit, and it does so for a simple reason: the Great Search presumes the loss of God. The Great Search reinforces the mistaken belief that God is not present, and thus totally obscures the ‘reality of God’s ever-present Presence. The Great Search, which pretends to love God, is in fact the very mechanism of pushing God away; the mechanism of promising to find tomorrow that which exists only in the timeless now; the mechanism of watching the future so fervently that the present always passes it by—very quickly and God’s smiling face with it.

The Great Search is the loveless contraction hidden in the heart of the separate-self sense, a contraction that drives the intense yearning for a tomorrow in which salvation will finally arrive, but during which time, thank God, I can continue to be myself. The greater the Great Search, the more I can deny God. The greater the Great Search, the more I can feel my own sensation of seeking, which defines the contours of my self. The Great Search is the great enemy of what is.

Should we then simply cease the Great Search? Definitely, if we could. But the effort to stop the Great Search is itself more of the Great Search. The very first step presumes and reinforces the seeking sensation. There is actually nothing the self-contraction can do to stop the Great Search, because the self-contraction and the Great Search are two names for the same thing.

If Spirit cannot be found as a future product of the Great Search, then there is only one alternative: Spirit must be fully, totally, completely present right now—AND you must be fully, totally, completely aware of it right now. It will not do to say that Spirit is present but I don’t realize it. That would require the Great Search; that would demand that I seek a tomorrow in which I could realize that Spirit is fully present, but such seeking misses the present in the very first step. To keep seeking would be to keep missing. No, the realization itself, the awareness itself: this, too, must somehow be fully and completely present right now. If it is not, then all we have left is the Great Search, doomed to presume that which it wishes to overcome.

There must be something about our present awareness that contains the entire truth. Somehow, no matter what your state, you are immersed fully in everything you need for perfect enlightenment. You are somehow looking right at the answer. One hundred percent of Spirit is in your perception right now. Not 20 percent, not 50 percent, not 99 percent, but literally 100 percent of Spirit is in your awareness right now—and the trick, as it were, is to recognize this ever-present state of affairs, and not to engineer a future state in which Spirit will announce itself.

And this simple recognition of an already present Spirit is the task, as it were, of the great Nondual traditions.

段落 3

简体中文翻译：

走向宇宙（To Meet the Kosmos）

很多人对任何形式的“神秘主义（mysticism）”或“超验主义（transcendentalism）”都抱有严厉的反对意见，因为他们认为这类主张好像否定这个世界、仇恨这片大地、鄙弃身体和感官以及其生命活力等等。虽然在某些割裂（或仅仅强调“上升”）的修行观中也许确实存在这样的问题，但这绝不是那些伟大不二（Nondual）神秘传统的核心洞见。从柏洛提努斯（Plotinus）与艾克哈特（Meister Eckhart）在西方，到龙树（Nagarjuna）和益西措嘉（Lady Tsogyal）在东方，这些真正的圣者无一不共同坚持：绝对实相和相对世界并不是两个互相隔离的范畴，而是“不二（nondual）”的。就好像镜子与其中的映像、或海洋与海面的浪花，它们虽有二相，却并非真的分离。

也就是说，“灵性世界”和“现象世界”在深层上是相通的。“此岸”与“彼岸”——一个无显的灵性层面与一个处处充满显形事物的层面——其实是完全不二的，这不二并非仅仅是概念，而是可以通过特定的禅修状态直接并立即证得。换言之，这是一种通过“观照之眼（the eye of contemplation）”得以亲见的境界。

一旦这种不二之见（nondual realization）稳定下来，它就不仅仅在你冥想时显现，而会变得极其自然、极其平常。你所感知到的每一个事物，全都闪耀着灵性本身，所以你与某样东西之间，不存在一个彼此分离的“我在这儿，它在那儿”的界限。正如古人所说：听到鸟鸣之时，就是当下；见到花开之时，就是此处，一切都不离“本然如是（Suchness）”。这当下即是你从“迷失于现实”中苏醒的终极解脱。

然而，为什么我们平时并没有这样的认知？

所有伟大的不二智慧传统都给出过大同小异的答案：我们并未看到灵性（Spirit）随时随处现前，是因为我们的觉知被某种“回避或抗拒”蒙蔽了。我们本可“毫不选择”地敞开当下，但却总想要逃离它，或跑向它，或改变它、改造它、厌恶它、爱上它，或以某种方式奋力调动自己，以远离或者攫取此刻。我们不愿安住在纯粹的当下临在（presence）之中，而“伟大探寻”就是主要的游戏机制。

在不二禅修或内观里，那分离自我的紧张与执取会深深地放松，于是自我在广袤的虚空中松弛散开。届时你会发现，你并不是真的“在这里”看着一个“在那边”的世界，主客的二分突然坍塌成纯然的“临在”与“自发光明”。

这种见地可以以许多方式出现。举个简单的例子：你可能正望着一座山，已经放松到不再用心去构造任何观念，然后突然之间，整座山都充满你的视界，而那分离的“我”的感觉彻底消失得无影无踪。你依然清醒无比，感官也一如既往清晰，只是你找不到任何“自己”了——没有“里面”那个注视山景的自我，只有山，只有自然，只有一切当下现前的情境。

从前我们也许会给这样的状态套用许多名字，比如“与自然合一的经验（nature unity）”或“sahaj三昧（sahaj samadhi）”。但这其实是最朴素、最自然的状态。更重要的是，一旦你瞥见了这个状态（正如佛教所说的“一味”One Taste），你会发现自己并没有进入某种崭新的境界，而是认识到这个状态自始至终都在，当下历来如此。就像禅宗说的“无门之门”：当你还没觉悟时，似乎要进入一道门；可当你觉悟之后，转过头却发现根本没有什么门。你从来没有离开过这个状态，所以也并无所谓“进入”。过去、现在、未来的一切佛，都不会“进入”这个状态，因为谁都不曾离开过它。

原文：

To Meet the Kosmos

Many people have stern objections to “mysticism” or “transcendentalism” of any sort, because they think it somehow denies this world, or hates this earth, or despises the body and the senses and its vital life, and so on. While that may be true of certain dissociated (or merely Ascending) approaches, it is certainly not the core understanding of the great Nondual mystics, from Plotinus and Eckhart in the West to Nagarjuna and Lady Tsogyal in the East.

Rather, these sages universally maintain that absolute reality and the relative world are “not-two” (which is the meaning of “nondual”), much as a mirror and its reflections are not separate, or an ocean is one with its many waves. So the “other world” of Spirit and “this world” of separate phenomena are deeply and profoundly “not-two,” and this nonduality is a direct and immediate realization which occurs in certain meditative states—in other words, seen with the eye of contemplation—although it then becomes a very simple, very ordinary perception, whether you are meditating or not. Every single thing you perceive is the radiance of Spirit itself, so much so that Spirit is not seen apart from that thing: the robin sings, and just that is it, nothing else. This becomes your constant realization, through all changes of state, very naturally, just so. And this releases you from the basic insanity of hiding from the Real.

But why is it, then, that we ordinarily don’t have that perception?

All the great Nondual wisdom traditions have given a fairly similar answer to that question. We don’t see that Spirit is fully and completely present right here, right now, because our awareness is clouded with some form of avoidance. We do not want to be choicelessly aware of the present; rather, we want to run away from it, or run after it, or we want to change it, alter it; hate it, love it, loathe it, or in some way agitate to get ourselves into, or out of, it. We will do anything except come to rest in the pure Presence of the present. We will not rest with pure Presence; we want to be elsewhere, quickly. The Great Search is the game, in its endless forms.

In nondual meditation or contemplation, the agitation of the separate-self sense profoundly relaxes, and the self uncoils in the vast expanse of all space. At that point, it becomes obvious that you are not “in here” looking at the world “out there,” because that duality has simply collapsed into pure Presence and spontaneous luminosity.

This realization may take many forms. A simple one is something like this: You might be looking at a mountain, and you have relaxed into the effortlessness of your own present awareness, and then suddenly the mountain is all, you are nothing. Your separate-self sense is suddenly and totally gone, and there is simply everything that is arising moment to moment. You are perfectly aware, perfectly conscious, everything seems completely normal, except you are nowhere to be found. You are not on this side of your face looking at the mountain out there; you simply are the mountain, you are the sky, you are the clouds, you are everything that is arising moment to moment, very simply, very clearly, just so.

We know all the fancy names for this state, from unity consciousness to sahaj samadhi. But it really is the simplest and most obvious state you will ever realize. Moreover, once you glimpse that state—what the Buddhists call One Taste (because you and the entire universe are one taste or one experience)—it becomes obvious that you are not entering this state, but rather, it is a state that, in some profound and mysterious way, has been your primordial condition from time immemorial. You have, in fact, never left this state for a second.

This is why Zen calls it the Gateless Gate: on this side of that realization, it looks like you have to do something to enter that state—it looks like you need to pass through a gate. But when you do so, and you turn around and look back, there is no gate whatsoever, and never has been. You have never left this state in the first place, so obviously you can’t enter it. The gateless gate! “Every form is Emptiness just as it is,” means that all things, including you and me, are always already on the other side of the gateless gate.

But if that is so, then why even do spiritual practice? Isn’t that just another form of the Great Search? Yes, actually, spiritual practice is a form of the Great Search, and as such, it is destined to fail. But that is exactly the point. You and I are already convinced that there are things that we need to do in order to realize Spirit. We feel that there are places that Spirit is not (namely, in me), and we are going to correct this state of affairs. Thus, we are already committed to the Great Search, and so nondual meditation makes use of that fact and engages us in the Great Search in a particular and somewhat sneaky fashion (which Zen calls “selling water by the river”).

William Blake said that “a fool who persists in his folly will become wise.” So nondual meditation simply speeds up the folly. If you really think you lack Spirit, then try this folly: try to become Spirit, try to discover Spirit, try to contact Spirit, try to reach Spirit: meditate and meditate and meditate in order to get Spirit!

But of course, you see, you cannot really do this. You cannot reach Spirit any more than you can reach your feet. You always already are Spirit, you are not going to reach it in any sort of temporal thrashing around. But if this is not obvious, then try it. Nondual meditation is a serious effort to do the impossible, until you become utterly exhausted of the Great Search, sit down completely worn out, and notice your feet.

It’s not that these nondual traditions deny higher states; they don’t. They have many, many practices that help individuals reach specific states of postformal consciousness. These include states of transcendental bliss, love, and compassion; of heightened cognition and extrasensory perception; of Deity consciousness and contemplative prayer. But they maintain that those altered states—which have a beginning and an end in time—ultimately have nothing to do with the timeless. The real aim is the stateless, not a perpetual fascination with changes of state. And that stateless condition is the true nature of this and every conceivable state of consciousness, so any state you have will do just fine. Change of state is not the ultimate point; recognizing the Changeless is the point, recognizing primordial Emptiness is the point, recognizing unqualifiable Godhead is the point, recognizing pure Spirit is the point, and if you are breathing and vaguely awake, that state of consciousness will do just fine.

[在下一条消息中继续]

段落 4

简体中文翻译：

无时不在的觉知（Ever-Present Awareness）

对“不二”传统而言，“一味（One Taste）”并非要“创造”某个新的境地，而是认出它自始自终就存在。对这一点的认识，可简要描述如下：

（下面是若干段“点悟（pointing out）”指导，直接指向心之本质或内在灵性〔intrinsic Spirit〕。传统上会使用大量有意的重复。如果你以普通的方式阅读，也许会觉得这些重复有些枯燥或惹人烦躁。若你想让以下内容真正对自己产生作用，可以用慢节奏来读，让这些句子——以及它们的重复——逐渐在你心里沉淀。你也可以把这些文字当作禅修素材，在每次修行中只拿出一两段，甚至一两句来参究。）

我们从这样一个认识开始：纯粹的自我或超个人的见证者（the transpersonal Witness），其实是一种“时时刻刻都在”的觉知（ever-present awareness），甚至当我们怀疑它的存在时，它也仍然在。比如，现在你能感知到这房间、看到窗外、天色、云朵……你可以退一步，看到自己对这些所观之物的觉察，这是一种自然的、自发的见证或观察。

只要让自己轻松地感知此刻正在发生的一切：天空、云朵、念头在脑中飘过。只要你观察，你就会自然而然地觉知它们。就是这样，一种纯粹、无需费力、自发的见证就在那里。

在这简单的见证觉知中，你或许会注意到：我能看见我的身体，但我并不等同于我的身体；我能觉知我的思想，但我并不等同于我的思想；我也能觉知此时此刻的自我感，但我也不等同于那个自我感。我似乎比这一切——身体、心智、乃至“此时的自我印象”——都更加本源。相对于念头、感官、感受来说，我是见证者。

这真是让人惊奇。我能够“看见”我的念头，所以我并不是那些念头；我能觉知到身体的感觉，所以我并不是那些感觉；我能觉知到我的情绪，所以我不等同于这些情绪——相反，我似乎是见证者！

但是，这个见证者到底是什么？究竟是什么东西在见证天空里飘动的云朵、在见证心中飘过的念头？究竟是谁，或者什么，在此刻见证这所有的景象？

不二传统主张：那个纯粹的见证觉知，本身就是灵性（Spirit）、是你与生俱来的佛性（Buddha-nature），或者说就是“上帝（God）”的本质显现。

因此，就这些传统而言，与灵性或“上帝”接触并不难，它就是此时你的“见证觉知”，它在这一瞬间就完全发挥着作用：你看到了天空，你听到了鸟鸣，你感到了微风——这些都已在当下被觉知，你不用去额外“创造”一个见证者；它不离当下。

一部大圆满或大手印（Dzogchen / Mahamudra）的经典文字里，有这样一段：

“有时，一些修行者会说，‘我认识本心（mind’s true nature）好难啊！’——在大圆满里，‘本心的自性’就是那本初清净（primordial Purity）或根本空性，也就是不二的灵性。有人会哭得稀里哗啦，悲观地说‘我实在无法认出心性’。但这是毫无理由的悲伤，这种认出并不困难。当下让你生起‘似乎无法认出心性’的那颗心，它本身就是心性的直接体现！”

至于为何这无处不在的见证觉知难以触及：“有些修行者没有让心自然地安住于其本性（即那单纯的当下觉知），正如本应如此。相反，他们让心去向外观察或向内搜寻。你既不能通过向外观察，也不能通过向内搜寻看见或发现（灵性）。根本没有必要向外观察或向内搜寻。直接投入到那正在向外观察或向内搜寻的心中，而那正是它。”

我们意识到这间房间；仅此而已，正是这种觉知本身就是无处不在的灵。
我们意识到天空中飘过的云；仅此而已，正是这种觉知本身就是无处不在的灵。
我们意识到心中浮现的念头；仅此而已，正是这种觉知本身就是无处不在的灵。
我们意识到痛苦、动荡、恐惧与惊惧；仅此而已。

换句话说，终极实相并不是被看见的某种存在，而正是那无处不在的观察者。
那些被看见的事物来来去去，有喜有悲，有乐有苦——而观察者既不属于这些，也不会随之消逝。
见证者不动摇，不踌躇，也不会融入那流逝的时流。
见证者不是一个客体，不是某个被看见的事物，而是万物无处不在的观察者；是那简单的见证，正是精神中的“我”，是风暴的中心，是那通透之境即神，是那澄净之地即纯空。

无论何时，你都能接触到这种见证的觉知。在每个当下，总会自发地觉察到眼前的一切——而这种简单、自发、毫不费力的觉知正是无处不在的精神本质。即便你以为自己未曾察觉，正是这种觉知构成了一切。因而，终极的意识状态——内在的精神本质——既非难以达到，而是无法避免。

原文：

Ever-Present Awareness

This primordial recognition of One Taste—not the creation but the recognition of the fact that you and the Kosmos are One Spirit, One Taste, One Gesture—is the great gift of the Nondual traditions. And in simplified form, this recognition goes like this:

(What follows are various “pointing out” instructions, direct pointers to mind’s essential nature or intrinsic Spirit. Traditionally this involves a great deal of intentional repetition. If you read this material in the normal manner, you might find the repetitions tedious and perhaps irritating. If you would like the rest of this particular section to work for you, please read it in a slow and leisurely manner, letting the words and the repetitions sink in. You can also use these sections as material for meditation, using no more than one or two paragraphs—or even one or two sentences—for each session.)

We begin with the realization that the pure Self or transpersonal Witness is an ever-present consciousness, even when we doubt its existence. You are right now aware of, say, this book, the room, a window, the sky, the clouds…. You can sit back and simply notice that you are aware of all those objects floating by. Clouds float through the sky, thoughts float through the mind, and when you notice them, you are effortlessly aware of them. There is a simple, effortless, spontaneous witnessing of whatever happens to be present.

In that simple witnessing awareness, you might notice: I am aware of my body, and therefore I am not my body. I am aware of my mind, and therefore I am not my mind. I am aware of my self, and therefore I am not that self. Rather, I seem somehow to be the Witness of my body, my mind, my self.

This is truly fascinating. I can see my thoughts, so I am not those thoughts. I am aware of bodily sensations, so I am not those sensations. I am aware of my emotions, so I am not merely those emotions. I am somehow the Witness of all of that!

But what is this Witness itself? Who or What is it that witnesses all of these objects, that watches the clouds float by, and thoughts float by, and objects float by? Who or What is this true Seer, this pure Witness, which is at the very core of what I am?

That simple witnessing awareness, the traditions maintain, is Spirit itself, is the enlightened mind itself, is Buddha-nature itself, is God itself, in its entirety.

Thus, according to the traditions, getting in touch with Spirit or God or the enlightened mind is not something difficult to achieve. It is your own simple witnessing awareness in exactly this moment. If you see this page, you already have that awareness–all of it—right now.

A very famous text from Dzogchen or Maha-Ati Buddhism (one of the very greatest of the Nondual traditions) puts it like this: “At times it happens that some meditators say that it is difficult to recognize the nature of the mind”—in Dzogchen, “the nature of the mind” means primordial Purity or radical Emptiness—it means nondual Spirit by whatever name. The point is that this “nature of the mind” is ever-present witnessing awareness, and some meditators, the text says, find this hard to believe. They imagine it is difficult or even impossible to recognize this ever-present awareness, and that they have to work very hard and meditate very long in order to attain this enlightened mind—whereas it is simply their own ever-present witnessing awareness, fully functioning right now.

The text continues: “Some male or female practitioners believe it to be impossible to recognize the nature of mind. They become depressed with tears streaming down their cheeks. There is no reason at all to become sad. It is not at all impossible to recognize. Rest directly in that which thinks that it is impossible to recognize the nature of the mind, and that is exactly it.”

As for this ever-present witnessing awareness being hard to contact: “There are some meditators who don’t let their mind rest in itself [simple present awareness], as they should. Instead they let it watch outwardly or search inwardly. You will neither see nor find [Spirit] by watching outwardly or searching inwardly. There is no reason whatsoever to watch outwardly or search inwardly. Let go directly into this mind that is watching outwardly or searching inwardly, and that is exactly it.”

We are aware of this room; just that is it, just that awareness is ever-present Spirit. We are aware of the clouds floating by in the sky; just that is it, just that awareness is ever-present Spirit. We are aware of thoughts floating by in the mind; just that is it, just that awareness is ever-present Spirit. We are aware of pain, turmoil, terror, fear; just that is it.

In other words, the ultimate reality is not something seen, but rather the ever-present Seer. Things that are seen come and go, are happy or sad, pleasant or painful—but the Seer is none of those things, and it does not come and go. The Witness does not waver, does not wobble, does not enter that stream of time. The Witness is not an object, not a thing seen, but the ever-present Seer of all things, the simple Witness that is the I of Spirit, the center of the cyclone, the opening that is God, the clearing that is pure Emptiness.

There is never a time that you do not have access to this Witnessing awareness. At every single moment, there is a spontaneous awareness of whatever happens to be present—and that simple, spontaneous, effortless awareness is ever-present Spirit itself. Even if you think you don’t see it, that very awareness is it. And thus, the ultimate state of consciousness—intrinsic Spirit itself—is not hard to reach but impossible to avoid.

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段落 1

简体中文翻译：

“而这正是不二诸学派最伟大且被珍藏的秘密。呈现出什么对象或内容并不重要；无论生起什么都可以。人们有时难以理解灵性（Spirit），因为他们试图将其视为某种被觉知的客体或被理解的对象。然而，终极实相并不是任何被看见的东西，而是那个看见者（the Seer）。灵性不是一个客体；它是根本的、无处不在的主体，因此它不可能像一块石头、一幅图像、一个概念、一道光、一种感觉、一种洞见、一片光明的云彩、一段强烈的景象或一种巨大欢喜的感受那样，突然从你面前跳出来。那些都很好，但它们都是客体，而灵性并非如此。

因此，当你安住于“见证者（the Witness）”时，你不会见到任何特定的东西。真正的“看见者”是无法被看见的，所以你只需从对任何及所有客体的认同中脱离出来：

“我觉知到身体中的感官作用；那些是客体，我并不是它们。我觉知到心中的念头；那些是客体，我并不是它们。我觉知到此刻的自我感，但那也只是另一个客体，我并不是那个。”

景象在大自然中飘过，念头在心中飘过，感受在身体中飘过，而我并不是这些。我不是一个客体。我是所有那些客体的纯粹见证者。我就是“本身即觉知（Consciousness as such）”。

原文：

“And just that is the great and guarded secret of the Nondual schools. It does not matter what objects or contents are present; whatever arises is fine. People sometimes have a hard time understanding Spirit because they try to see it as an object of awareness or an object of comprehension. But the ultimate reality is not anything seen, it is the Seer. Spirit is not an object; it is radical, ever-present Subject, and thus it is not something that is going to jump out in front of you like a rock, an image, an idea, a light, a feeling, an insight, a luminous cloud, an intense vision, or a sensation of great bliss. Those are all nice, but they are all objects, which is what Spirit is not. Thus, as you rest in the Witness, you won’t see anything in particular. The true Seer is nothing that can be seen, so you simply begin by disidentifying with any and all objects: I am aware of sensations in my body; those are objects, I am not those. I am aware of thoughts in my mind; those are objects, I am not those. I am aware of my self in this moment, but that is just another object, and I am not that. Sights float by in nature, thoughts float by in the mind, feelings float by in the body, and I am none of those. I am not an object. I am the pure Witness of all those objects. I am Consciousness as such.”

段落 2

简体中文翻译：

“因此，当你安住在纯粹的见证者中时，你不会见到任何特别之处——无论看见什么都可以。更确切地说，当你安住于那个根本主体或‘见证者’中时，当你停止把自己认同于那些客体，你就会开始注意到一种极其广阔的自由感。这种自由并不是你会看见的某种东西；而是你‘所是’。当你是念头的见证者时，你就不受念头束缚；当你是感受的见证者时，你就不被感受束缚。取代那种紧缩的自我感的，是广阔无边的敞开与解脱。作为一个客体，你是被束缚的；而作为见证者，你是自由的。

我们不会看见这种自由，我们会安住于这种自由中——那就像一个无垠的、无限轻松的海洋。”

原文：

“And so, as you rest in the pure Witness, you won’t see anything particular—whatever you see is fine. Rather, as you rest in the radical subject or Witness, as you stop identifying with objects, you will simply begin to notice a sense of vast Freedom. This Freedom is not something you will see; it is something you are. When you are the Witness of thoughts, you are not bound by thoughts. When you are the Witness of feelings, you are not bound by feelings. In place of your contracted self there is simply a vast sense of Openness and Release. As an object, you are bound; as the Witness, you are Free. We will not see this Freedom, we will rest in it. A vast ocean of infinite ease.”

段落 3

简体中文翻译：

“因此，我们安住于这个纯粹而简单的见证者（the true Seer）之状态中，它是广大无边的空寂，也是纯粹的自由。我们允许那些被看见的事物随它们的方式自行生起。灵性（Spirit）在那个自由而空的见证者中，而不在时间世界里不断涌现、受局限而易逝的客体之中。因此，我们安住于这广大无垠的空寂与自由之中，一切事物都在其中生起。

我们并不能‘到达’或‘接触’这种纯粹的见证觉知。这并不是可能的，因为我们从未真正失去它。我们只需注意到当下正在发生的事情，就能轻松地安住于这种简单、清晰、无处不在的觉知之中。我们已经看见天空，我们已经听到鸟儿在歌唱，我们已经感受到凉爽的微风。这个简单的见证早已存在、早已运作、早已如是。这就是为什么我们无需‘接触’或‘带来’这个见证者，而只需注意到它自始自终都在，以简单而自发的方式，觉知着当下正在发生的一切。”

原文：

“And so we rest in this state of the pure and simple Witness, the true Seer, which is vast Emptiness and pure Freedom, and we allow whatever is seen to arise as it wishes. Spirit is in the Free and Empty Seer, not in the limited, bound, mortal, and finite objects that parade by in the world of time. And so we rest in this vast Emptiness and Freedom, in which all things arise. We do not reach or contact this pure Witnessing awareness. It is not possible to contact that which we have never lost. Rather, we rest in this easy, clear, ever-present awareness by simply noticing what is already happening. We already see the sky. We already hear the birds singing. We already feel the cool breeze. The simple Witness is already present, already functioning, already the case. That is why we do not contact or bring this Witness into being, but simply notice that it is always already present, as the simple and spontaneous awareness of whatever is happening in this moment.”

段落 4

简体中文翻译：

“我们也会注意到，这种简单、无所不在的见证者完全不需要任何努力。听到声音、看到景象、感受到凉风丝毫不费力，这一切都已经在发生，我们轻松地安住在那毫不费力的见证之中。我们既不追逐那些客体，也不逃避它们。正因为灵性（Spirit）是‘无处不在的看见者’，而不是‘作为被看见的受限之物’，我们才能任由一切所见之物来去自由，恰如其分。正如庄子所言：‘至人之用心为镜。它既不执取，也不拒绝；它接纳万物，却不留存。’镜子毫不费力地接收它的映像，就像你此刻毫不费力地看见天空，也如同见证者毫不费力地让所有客体生起。所有事物在这毫不费力的镜心中来来去去，那就是简单见证者的本质。”

原文：

“We also notice that this simple, ever-present Witness is completely effortless. It takes no effort whatsoever to hear sounds, to see sights, to feel the cool breeze: it is already happening, and we easily rest in that effortless witnessing. We do not follow those objects, nor avoid them. Precisely because Spirit is the ever-present Seer, and not any limited thing that is seen, we can allow all seen things to come and go exactly as they please. “The perfect person employs the mind as a mirror,” says Chuang Tzu. “It neither grasps nor rejects; it receives, but does not keep.” The mirror effortlessly receives its reflections, just as you effortlessly see the sky right now, and just as the Witness effortlessly allows all objects whatsoever to arise. All things come and go in the effortless mirror-mind that is the simple Witness.”

段落 5

简体中文翻译：

“当我安住为那个纯粹而简单的见证者时，我注意到自己并没有被卷进时间世界里。见证者只存在于无时性的当下。然而，这个状态并非难以企及，而是根本无法规避。见证者只看见无时间性的当下，因为唯有这个当下一刻是真实存在的。当我想起过去，这些对过去的念头此时此刻就存在于当下；当我思考未来，这些对未来的念头也同样存在于当下。当下的单纯、无处不在的觉知中，过去与未来的念头都在这一刻生起。

同样，当过去真的发生，它其实也发生在那时的‘现在’；当未来真的发生时，它也必然处在它的‘当下’。世上只有现在，也只有这永远当下的‘现在’——那是我能够直接知晓的一切。因此，无时间性的当下并非难以接触，而是根本无法回避。当我安住于纯粹而简单的见证者之中，看着过去与未来在这简单、无所不在的觉知里飘过时，这一点就不言自明。”

原文：

“When I rest as the pure and simple Witness, I notice that I am not caught in the world of time. The Witness exists only in the timeless present. Yet again, this is not a state that is difficult to achieve but impossible to avoid. The Witness sees only the timeless present because only the timeless present is actually real. When I think of the past, those past thoughts exist right now, in this present. When I think of the future, those future thoughts exist right now, in this present. Past and future thoughts both arise right now, in simple ever-present awareness. And when the past actually occurred, it occurred right now. When the future actually occurs, it will occur right now. There is only right now, there is only this ever-present present: that is all I ever directly know. Thus, the timeless present is not hard to contact but impossible to avoid, and this becomes obvious when I rest as the pure and simple Witness, and watch the past and future float by in simple ever-present awareness.”

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段落 6

简体中文翻译：

“因此，当我们安住于这个无所不在的见证者时，我们并不在时间之中。安住在那简单而见证性的觉知中，我注意到时间好像云朵一般从我面前，或者从我之中飘过。这正是我能觉知到时间的原因；在我那简单的当下临在（Presentness）里，以我是/本我（I AMness）的纯粹且简单之见证者的方式来见证整个宇宙（Kosmos），我其实是无时间性的。

因此，就在此时此刻，当我安住于这个简单、无所不在的见证者中，我正与灵性（Spirit）面对面。我在今天、也在所有时刻与上帝同在（和God同在），就在这个简单、无处不在的见证状态中。艾克哈特说，“上帝比我自己离我还更近”，因为上帝与我乃同一本体，都在这个无所不在的见证者里，而这个见证者本质就是本具的灵性（intrinsic Spirit）本身，也就是我的我是/本我状态（the state of my I AMness）。我不是这个、我也不是那个；我安住于纯粹而开放的灵性（Spirit）里。当我不再是一个客体时，我就是上帝。（整个宇宙中所有的“我”都能真实地说出这一点。）

我并没有进入这个无所不在的见证者之状态，也就是灵性本身。我无法进入这个状态，恰恰是因为它本来就无所不在。我无法“开始”见证；我只能注意到这个简单的见证已经在发生。这个状态从未在时间中开始，因为它确实无所不在。你既无法逃离，也无法奔向它；你一直就是它。这正是为什么诸佛从来没有‘进入’这个状态，而众生也从未‘离开’过它。”

原文：

“That is why when we rest as the ever-present Witness, we are not in time. Resting in simple witnessing awareness, I notice that time floats by in front of me, or through me, like clouds float through the sky. And that is exactly why I can be aware of time; in my simple Presentness, in my I AMness as pure and simple Witness of the Kosmos, I am timeless.

Thus, as I right now rest in this simple, ever-present Witness, I am face to face with Spirit. I am with God today, and always, in this simple, ever-present, witnessing state. Eckhart said that “God is closer to me than I am to myself,” because both God and I are one in the ever-present Witness, which is the nature of intrinsic Spirit itself, which is exactly what I am in the state of my I AMness. I am not this, I am not that; I rest as pure open Spirit. When I am not an object, I am God. (And every I in the entire Kosmos can say that truthfully.)

I am not entering this state of the ever-present Witness, which is Spirit itself. I cannot enter this state, precisely because it is ever-present. I cannot start Witnessing; I can only notice that this simple Witnessing is already occurring. This state never has a beginning in time precisely because it is indeed ever-present. You can neither run from it nor toward it; you are it, always. This is exactly why Buddhas have never entered this state, and sentient beings have never left it.”

段落 7

简体中文翻译：

“当我安住于那简单、清澈、无所不在的见证者时，我安住于那伟大的无生（the great Unborn），我安住于本具的灵性（intrinsic Spirit），我安住于本初清净（primordial Emptiness），我安住于无限的自由之中。我无法被看见，也没有任何属性。我不是这个，我也不是那个。我不是一个客体。我既非光明亦非黑暗，不是大也不是小，不在这里也不在那里；我没有颜色、没有位置、没有空间与时间；我是一个彻底的空寂（Emptiness），也可称为无限自由（infinite Freedom），无限向外延展。我就是那让整个有形世界此刻生起的开敞或空场，但我并不生于其中——而是那些现象生于我之中，于我这广大空寂与自由中。

那些被看见的事物也许愉悦或痛苦、开心或悲伤、喜悦或恐惧、健康或疾病——但那看见它们的主体既不是快乐也不是悲伤，既不是喜悦也不是恐惧，既不是健康也不是疾病，而只是自由。作为纯粹而简单的见证者，我超脱了一切客体，也超脱了一切主体，超脱了一切时间与空间；超脱于出生，也超脱于死亡，也超脱它们之间的种种事物。我只是一种纯粹的自由。

当我安住于那个无时间性的见证者时，大探寻（the Great Search）便被瓦解了。大探寻是对无所不在之灵性的大敌，是在温柔的无限面前的一记残酷谎言。大探寻去追寻某个终极的体验、一种奇妙的异象、一座快乐的天堂、一种永远美好的时光、一次强大的洞见——去追寻上帝、追寻女神、追寻灵性——可灵性并非一个客体。灵性无法被攫取、无法被抵达、无法被寻觅、无法被看见：它就是那无所不在的看见者。若你去寻找“看见者”，必然错失要点。若你永远去寻找，就会永远错过。你怎能去寻找当下正在觉知这页面的那个存在？你就是那个！你无法跑到外面去找那个正在“看”的主体。

当我不把自己当作一个客体，我就是上帝。当我追寻一个客体时，我就不再是上帝，而这是无法用更多对客体的搜索来修正的灾难。

相反，我只能安住于那见证者，这个见证者原本就不受客体、时间、痛苦、追寻所限制。当我不把自己当作客体，我就是灵性。当我安住于那个自由而无形的见证者中，我此刻就在上帝之中，就在这无始无终的时刻。我品尝到无限，并被充盈感浸透，正是因为我不再追寻，而只是安住于我之所是。

在亚伯拉罕出生之前，我是（Before Abraham was, I AM）。在大爆炸之前，我就是。当宇宙溶解之后，我依然。我在所有的至大与至小之中，我是。然而，我永远无法被听到、被感觉到、被知道、被看见；我是/本我（I AM）就是无所不在的看见者。

正因为终极实相并不是任何被看见的东西，而是那看见者，所以任何时刻的所见内容毫无关系。无论你看见平和或动荡、看见平静或焦躁、看见极乐或惊恐、看见快乐或悲伤，都不重要：真正自由的并非这些状态，而是看见这些状态的那位看见者。

改变状态因此变得无关紧要；承认那无所不在的看见者才是重点。即便在大探寻最盛时，乃至在我自我收缩最严重时，我也能立刻、直接地接触到这无所不在的见证者。我无需努力去让这种简单的觉知生成，也无需进入这个状态，这完全不需要任何努力。我只是注意到对于天空、对于白云的觉知已经存在；我只是注意到对那永在的见证者的觉知已经在完全运作：它并不难抵达，而是根本无法避开。我一直都在这个无所不在的觉知里，就像在一个激进的空寂之中，一切显现此刻正从其中生起。

原文：

“When I rest in the simple, clear, ever-present Witness, I am resting in the great Unborn, I am resting in intrinsic Spirit, I am resting in primordial Emptiness, I am resting in infinite Freedom. I cannot be seen, I have no qualities at all. I am not this, I am not that. I am not an object. I am neither light nor dark; neither large nor small; neither here nor there; I have no color, no location, no space and no time; I am an utter Emptiness, another word for infinite Freedom, unbounded to infinity. I am that opening or clearing in which the entire manifest world arises right now, but I do not arise in it—it arises in me, in this vast Emptiness and Freedom that I am.

Things that are seen are pleasant or painful, happy or sad, joyous or fearful, healthy or sick—but the Seer of those things is neither happy nor sad, neither joyous nor fearful, neither healthy nor sick, but simply Free. As pure and simple Witness I am free of all objects, free of all subjects, free of all time and free of all space; free of birth and free of death, and free of all things in between. I am simply Free.

When I rest as the timeless Witness, the Great Search is undone. The Great Search is the enemy of the ever-present Spirit, a brutal lie in the face of a gentle infinity. The Great Search is the search for an ultimate experience, a fabulous vision, a paradise of pleasure, an unendingly good time, a powerful insight—a search for God, a search for Goddess, a search for Spirit—but Spirit is not an object. Spirit cannot be grasped or reached or sought or seen: it is the ever-present Seer. To search for the Seer is to miss the point. To search forever is to miss the point forever. How could you possibly search for that which is right now aware of this page? YOU ARE THAT! You cannot go out looking for that which is the Looker.

When I am not an object, I am God. When I seek an object, I cease to be God, and that catastrophe can never be corrected by more searching for more objects.

Rather, I can only rest as the Witness, which is already free of objects, free of time, free of suffering, and free of searching. When I am not an object, I am Spirit. When I rest as the free and formless Witness, I am with God right now, in this timeless and endless moment. I taste infinity and am drenched with fullness, precisely because I no longer seek, but simply rest as what I am.

Before Abraham was, I am. Before the Big Bang was, I am. After the universe dissolves, I am. In all things great and small, I am. And yet I can never be heard, felt, known, or seen; I AM is the ever-present Seer.

Precisely because the ultimate reality is not anything seen but rather the Seer, it doesn’t matter in the least what is seen in any moment. Whether you see peace or turmoil, whether you see equanimity or agitation, whether you see bliss or terror, whether you see happiness or sadness, matters not at all: it is not those states but the Seer of those states that is already Free.

Changing states is thus beside the point; acknowledging the ever-present Seer is the point. Even in the midst of the Great Search and even in the worst of my self-contracting ways, I have immediate and direct access to the ever-present Witness. I do not have to try to bring this simple awareness into existence. I do not have to enter this state. It involves no effort at all. I simply notice that there is already an awareness of the sky. I simply notice that there is already an awareness of the clouds. I simply notice that the ever-present Witness is already fully functioning: it is not hard to reach but impossible to avoid. I am always already in the lap of this ever-present awareness, the radical Emptiness in which all manifestation is presently arising.”

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段落 8

简体中文翻译：

“当我安住于那个纯粹而简单的见证者时，我注意到这种觉知并不是一个‘经历’。它觉知各种经历，但它本身并非某种经历。经历会来又去。它们都有在时间中的开端、稍作停留，然后离去。但它们都生起于我所是的那片简单的开敞或清明之地。在这个广大空间里，云朵会飘过，念头会飘过，各种经历会飘过。它们都会来，也都会去。但那广大的开敞本身——这个自由而空的‘看见者’，这个容纳一切事物生起的空旷场域——它本身并不来去，甚至根本不移动。

因此，当我安住于这个纯粹而简单的见证者时，我不再被肉身、心智或灵性层面的各种经历所束缚或困扰。无论那些经历是高尚或低贱、神圣或世俗、愉悦或噩梦，它们都如同无尽浪潮一样在我的海洋上此起彼伏。当我安住于纯粹而简单的见证者中时，我不会再被那些体验的喜乐或苦难牵动。这些经历像浮云般越过我本来面目的天空，而我的内在对此敞开一切。

当我安住于那个纯粹而简单的见证者时，我甚至会开始注意到，见证者本身并不是一个与被见证之物分割开来的独立实体。所有事物都在见证者之内生起，以至于见证者本身最终消融于一切之中。”

原文：

“When I rest in the pure and simple Witness, I notice that this awareness is not an experience. It is aware of experiences, it is not itself an experience. Experiences come and go. They have a beginning in time, they stay a bit, and they pass. But they all arise in the simple opening or clearing that is the vast expanse of what I am. The clouds float by in this vast expanse, and thoughts float by in this vast expanse, and experiences float by in this vast expanse. They all come, and they all go. But the vast expanse itself, this Free and Empty Seer, this spacious opening or clearing in which all things arise, does not itself come and go, or even move at all.

Thus, when I rest in the pure and simple Witness, I am no longer caught up in the search for experiences, whether of the flesh or of the mind or of the spirit. Experiences—whether high or low, sacred or profane, joyous or nightmarish—simply come and go like endless waves on the ocean of what I am. As I rest in the pure and simple Witness, I am no longer moved to follow the bliss and the torture of experiential displays. Experiences float across my Original Face like clouds floating across the clear autumn sky, and there is room in me for all.

When I rest in the pure and simple Witness, I will even begin to notice that the Witness itself is not a separate thing or entity, set apart from what it witnesses. All things arise within the Witness, so much so that the Witness itself disappears into all things.”

段落 9

简体中文翻译：

“因此，当我安住在那简单、清澈、无所不在的觉知中时，我注意到既没有‘内在’也没有‘外在’。没有主观，也没有客观。事物与事件依然完好地、清晰地在生起——云依然在飘，鸟儿仍在唱，凉风依然拂面——但不再有一个‘分离的自我’对它们作出回避或抗拒。这些事件就那样自然生起，而不再被那个紧缩的自我或主体不断参照和指涉。事件如其所是地生起，并在那不被一个小小的“我”来定义的巨大自由中生起。它们与灵性同生，也即是灵性，在我所是的那个‘开敞’或‘清空’之中生起；它们并不是要被一个小我‘看见’而遭到感知上的折磨。

在我收缩的模式中，我是‘在里面’的那个，在我这张脸的这边，而世界则‘在外面’，处在‘客观’的一侧。我似乎就存在于自己这边，因而我的整个人生都在试图‘保全面子’，试图保住这个自我收缩，保住这种抓取和渴求的感觉。这感觉让我与外在世界隔离，我会对这个世界或爱或厌、或趋或避、或抓取或抵触、或爱或恨。内和外永远在对抗，充满各种希望或恐惧：这就是‘保全面子’的戏码。

我们常说‘丢面子如同被社死’，这话真地很深切：我们并不想丢脸！我们不想死！我们不想终结这种‘分离自我’的感受！可失去面子的那种原初恐惧，正是我们最深层痛苦的根源，因为‘保全面子’、保住对身心的认同，正是痛苦的机制造成者，是把宇宙（Kosmos）撕裂成‘内在对外在’的暴烈裂痕，也就是我体验到的痛苦。

然而，当我安住于那简单、清晰、无处不在的觉知之中时，我就丢掉了所谓‘面子’。内与外彻底消失。就像这样发生的：

当我放下所有客体——‘我不是这个，也不是那个’——并安住在那个纯粹、简单的见证者中时，一切客体都轻松地进入我的视觉场，一切客体都生起于那见证者的空间之中。我只是一个开敞或清空，所有事物都在其中生起。我注意到所有事物都在我之中生起，在我这个开敞或清空之中。我就是那片广阔的开阔，云朵在这个开阔中飘，太阳在这开阔中照耀，天空存在于这开阔之中；天空就在我之内。我能‘品尝’天空，它比我的皮肤更接近我。云朵就在我之内；我从内部看见它们。当所有事物都在我之中生起时，我就只是所有事物。宇宙是一味，而我就是‘那个’。

因此，当我安住为见证者时，一切都在我之中生起，到了那样的程度，我就是一切。没有主与客这种二元，因为我并不是去看云朵，而是我就是云朵。没有主与客之分，因为我并不是感受到凉风，而是我就是那凉风。没有主与客之分，因为我并不是听见雷声，我就是那雷声。

我不再站在我这边的脸上看外面的世界；我就是世界本身。我不在‘这里’，我丢掉了所谓的‘面子’——并发现了我的本来面目（Original Face），也就是整个宇宙本身。鸟儿在唱，而我就是那声音；太阳升起，而我就是那太阳；月亮发光，而我就是那月亮，就在这简单、无所不在的觉知当中。

当我安住于那简单、清晰、无所不在的觉知时，每一个客体都有它自己的主体性。每一个事件都‘自我看见’，因为我现在就是那个事件本身，看见自己。我并没有在看彩虹；我是那道彩虹，它在看见自己。我没有盯着那棵树；我是那棵树，它在看见自己。整个显现的世界仍然照常生起，只是所有主、客都消失了。山依旧是那座山，但它已不再是被谁观看的客体，我也不再是某个分离的主体盯着它。我与那座山同生于那简单、无所不在的觉知里，在那个清空之中我们同得自在，在那不二的空间里我们皆获解脱，在那个无所不在的觉知之开敞中我们都开悟。那个开敞不再被称作一个‘主体’或‘客体’的强加之暴力所分割，不再有‘在里面’对‘在外面’、‘我’对‘外界’之类的对立。我彻底丢掉了所谓面子，并在这简单、无所不在的觉知之中发现了上帝。

当你是所有客体的见证者，而所有客体都在你之中生起，那么你就处于彻底的自由之中，处于那无边广阔的空间。在这个简单的一味之中，风并非吹向你，而是吹在你之内；太阳并非照耀着你，而是从你本有的存在深处放射出来。下雨时你就是那场雨；它在你心里哭泣。你能一口喝下整个太平洋，你能将整个宇宙一口吞下。超新星在你心中诞生又凋亡，星系在你以为是头的地方无休止地旋转，所有这一切都和晴朗黎明时知更鸟的歌唱一样简单。”

原文：

“And thus, resting in simple, clear, ever-present awareness, I notice that there is no inside and no outside. There is no subject and no object. Things and events are still fully present and clearly arising—the clouds float by, the birds still sing, the cool breeze still blows—but there is no separate self recoiling from them. Events simply arise as they are, without the constant and agitated reference to a contracted self or subject. Events arise as they are, and they arise in the great freedom of not being defined by a little I looking at them. They arise with Spirit, as Spirit, in the opening or clearing that I am; they do not arise to be seen and perceptually tortured by an ego.

In my contracted mode, I am “in here,” on this side of my face, looking at the world “out there,” on the “objective” side. I exist on this side of my face, and my entire life is an attempt to save face, to save this self-contraction, to save this sensation of grasping and seeking, a sensation that sets me apart from the world out there, a world I will then desire or loathe, move toward or recoil from, grasp or avoid, love or hate. The inside and the outside are in perpetual struggle, all varieties of hope or fear: the drama of saving face.

We say, “To lose face is to die of embarrassment,” and that is deeply true: we do not want to lose face! We do not want to die! We do not want, to cease the sensation of the separate-self! But that primal fear of losing face is actually the root of our deepest agony, because saving face—saving an identity with the bodymind—is the very mechanism of suffering, the very mechanism of tearing the Kosmos into an inside versus an outside, a brutal fracture that I experience as pain.

But when I rest in simple, clear, ever-present awareness, I lose face. Inside and outside completely disappear. It happens just like this:

As I drop all objects–I am not this, not that–and I rest in the pure and simple Witness, all objects arise easily in my visual field, all objects arise in the space of the Witness. I am simply an opening or clearing in which all things arise. I notice that all things arise in me, arise in this opening or clearing that I am. The clouds are floating by in this vast opening that I am. The sun is shining in this vast opening that I am. The sky exists in this vast opening that I am; the sky is in me. I can taste the sky, it’s closer to me than my own skin. The clouds are on the inside of me; I am seeing them from within. When all things arise in me, I am simply all things. The universe is One Taste, and I am That.

And so, when I rest as the Witness, all things arise in me, so much so that I am all things. There is no subject and object because I do not see the clouds, I am the clouds. There is no subject and object because I do not feel the cool breeze, I am the cool breeze. There is no subject and object because I do not hear the thunder clapping, I am the thunder clapping.

I am no longer on this side of my face looking at the world out there; I simply am the world. I am not in here. I have lost face—and discovered my Original Face, the Kosmos itself. The bird sings, and I am that. The sun rises, and I am that. The moon shines, and I am that, in simple, ever-present awareness.

When I rest in simple, clear, ever-present awareness, every object is its own subject. Every event “sees itself,” as it were, because I am now that event seeing itself. I am not looking at the rainbow; I am the rainbow, which sees itself. I am not staring at the tree; I am the tree, which sees itself. The entire manifest world continues to arise, just as it is, except that all subjects and all objects have disappeared. The mountain is still the mountain, but it is not an object being looked at, and I am not a separate subject staring at it. Both I and the mountain arise in simple, ever-present awareness, and we are both set free in that clearing, we are both liberated in that nondual space, we are both enlightened in the opening that is ever-present awareness. That opening is free of the set-apart violence called subject and object, in here versus out there, self against other, me against the world. I have utterly lost face, and discovered God, in simple ever-present awareness.

When you are the Witness of all objects, and all objects arise in you, then you stand in utter Freedom, in the vast expanse of all space. In this simple One Taste, the wind does not blow on you, it blows within you. The sun does not shine on you, it radiates from deep within your very being. When it rains, you are weeping. You can drink the Pacific Ocean in a single gulp, and swallow the universe whole. Supernovas are born and die all within your heart, and galaxies swirl endlessly where you thought your head was, and it is all as simple as the sound of a robin singing on a crystal clear dawn.”

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段落 10

简体中文翻译：

“每当我认出或承认这一无所不在的见证者，我就破除了‘大探寻（the Great Search）’，瓦解了‘分离自我’。而这正是终极、秘密、且不二的修行——无修的修行（the practice of no-practice），也就是一种简单的承认（acknowledgment）、忆念与认知，其基石自无始以来就建立在只有灵性（Spirit）的事实之上，一种并不难发现而是无法回避的灵性。

灵性是唯一从未离开的东西。它是你变动无常的经历中唯一不变的常量。从字面意义上说，你已认识它亿万年。你也最好能够认可它。“如果你明白这一点，那就安住于那明白的那(颗心)本身，而那正是灵性。如果你不明白这一点，那就安住于那不明白的那(颗心)本身，而那也正是灵性。”因为无始以来乃至永远，唯有灵性——它是此刻和每一刻的见证者，一直到世界的尽头。

原文：

“Every time I recognize or acknowledge the ever-present Witness, I have broken the Great Search and undone the separate self. And that is the ultimate, secret, nondual practice, the practice of no-practice, the practice of simple acknowledgment, the practice of remembrance and recognition, founded timelessly and eternally on the fact that there is only Spirit, a Spirit that is not hard to find but impossible to avoid.

Spirit is the only thing that has never been absent. It is the only constant in your changing experience. You have known this for a billion years, literally. And you might as well acknowledge it. ‘If you understand this, then rest in that which understands, and just that is Spirit. If you do not understand this, then rest in that which does not understand, and just that is Spirit.’ For eternally and eternally and always eternally, there is only Spirit, the Witness of this and every moment, even unto the ends of the world.”

段落 11

简体中文翻译：

“灵性之眼（The Eye of Spirit）

当我安住于简单、清晰、无所不在的觉知时，我安住于本具的灵性（intrinsic Spirit）；实则我并不是在变成灵性，而只是认出我一直都是那个见证的灵性。当我安住于这简单、清晰、无所不在的觉知时，我就是世界的见证者。我就是灵性之眼（the eye of Spirit）。我看这个世界如同上帝所见。我看这个世界如同女神所见。我看世界如同灵性所见：每一个客体都是美的客体，每一个事物与事件都是“大圆满（the Great Perfection）”的一个姿态，每个过程都是我自己永恒“存在”之池塘里的一片涟漪；如此之深以至于我不再独立地站在一旁成为一个分离的见证者，而发现‘见证者’与其中生起的所有事物是一味。整部宇宙都在灵性之眼里生起，在灵性的“I”里生起，在我自己本具的觉知里生起——这个简单、无所不在的当下状态，而我正是它。

从那简单、无所不在的觉知之基出发，一个人的整个身心将得以复活。当你安住于本初觉知（primordial awareness）时，那觉知开始浸透你的存在，并从意识之流中孕育出一个新的使命。当大探寻被解开，自我分离被钉死在十字架上；当持续性的见证在你自身稳固下来；当无所不在的觉知成了你一直的根基——那么你的整个身心就会更新、复活，并围绕本具灵性重新组织，而你将如同从死中站起那样，在意识中迎来新的使命与责任。

你将不再作为一个分离自我而存在（所有自我收缩对身心造成的伤害也随之消解），而是作为灵性的载体而存在（此时身心得以发挥其至高的潜能，不再被自我收缩的残酷所扭曲与折磨）。从那无所不在的觉知之基，你会展现如诸佛菩萨般的开悟品质——‘其有情（sattva）乃无所不在之觉知（bodhi）’。

用什么佛教名号并不重要；重要的是它们所代表的开悟品质。要点只是：一旦你稳固地认出这简单、无所不在的觉知——一旦大探寻和自我收缩被剥夺了它们分裂性的生命力并还归于上帝，还归于这无所不在的觉知之基——那你就会从这无所不在的觉知之基中涌现，体现出它所拥有的种种至高可能性。你会成为那个灵性的载体。那个无所不在的根基将经由你、以你的方式活现于世，并显现为多种超凡的形态。

也许你会成为普贤王如来（Samantabhadra），其无所不在的觉知呈现为一种广大平等的觉知：你将了知那完全显现在你之中的、无所不在的觉知，也同样完全显现在所有有情众生之中，不论任何例外，都是同一个、单一无二、同心同体、同一之灵——一心、一识、一灵魂，在所有有情之中呼吸、跳动、脉动。你的面容本身也会提醒所有众生这一简单事实：唯有灵性，世上再无他物。没有什么比另一个更贴近上帝，因为只有上帝，只有女神。

也许你将化现为观世音菩萨（Avalokiteshvara），其无所不在的觉知呈现为温柔的悲悯。在那明亮清晰的无所不在觉知之中，一切有情都以本具的灵性（或纯粹的空性）之形式显现，因此所有众生皆被看作灵性之子与之女。你将别无选择，只能带着精微的奉献精神去践行这一悲悯，使你的微笑温暖那些受苦者的心灵，让他们能从你那里得到承诺——他们也同样能够在自身本初觉知的广袤中获得解脱——而你永不回避。

也许你将化现为般若波罗蜜多（Prajnaparamita），即佛之母，其无所不在的觉知呈现为广大辽阔的空间，即那无生的子宫（the womb of the great Unborn），整个宇宙都在其中。就最深的真理而言，正是从你这简单、清晰、无所不在的觉知之基出发，一切众生皆得以出生；也正是向你之简单、清晰、无所不在的觉知之基，一切众生将归返。安住于那闪耀清明的无所不在觉知之中，你目睹了无数世界的生起，以及一切诸佛、一切有情如是生起。它们也必将回到你这里。而你会微笑着接纳，在这恒久智慧的广大空间里接受一切，然后一切将再次开始，一次又一次地开始，永远地在你无所不在的状态之子宫中。

也许你会化现为文殊师利（Manjushri），其无所不在的觉知呈现为光明的智能。虽然所有众生都平等地是本具灵性，但有些众生并不容易承认这无所不在的本然如是（Suchness），因此从平等觉知之基，会生起明辨智慧（discriminating wisdom）之光辉。你会本能地看出何为真、何为伪，从而将澄澈带给你所触碰的一切。如果自我收缩不肯听从你柔和的声音，你那无所不在的觉知将以忿怒形显现——据说正是那可畏的阎曼德迦（Yamantaka），即能降伏阎魔（死亡之主）者。

也因此，你或许会化现为阎曼德迦（Yamantaka），是对无所不在之觉知的凶猛守护者，也是本具灵性的武士。正是那些假装阻挡无所不在觉知的事物，必须被迅速斩断，这就是无所不在觉知以多种忿怒形显现的原因。你会自然而然地在平等觉知之基上，曝光虚妄与肤浅，及那些不如无所不在的。现在到了使用宝剑（而非微笑）的时候，而那宝剑即是明辨智慧之剑，会毫不留情地斩尽一切障碍，将之归入至广无垠。

也许你会化现为药师佛（Bhaishajyaguru），其无所不在之觉知呈现为疗愈的光辉。借由无所不在觉知的明朗清晰，你会自然而然地提醒病患、悲伤者以及那些陷入痛苦的人：痛苦虽然真实，却并非他们之所是。只需简单地触碰或微笑，那紧缩的心灵便会在无限广阔的本初觉知中松弛，而疾病将在那释放的光芒中失去意义。你不会疲倦，因为无所不在的觉知在运作时毫不费力，因此你会不断地提醒所有众生，他们究竟是谁、究竟为何物，而他们的恐惧之另一端，正是无比的爱与毫不动摇的接纳——那就是无所不在觉知的“镜心”。

也许你会化现为弥勒（Maitreya），其无所不在的觉知呈现为一种承诺：即便直到无尽的未来，无所不在的觉知也依然只是在那里。如同本初觉知的明亮清澈，你会立愿陪伴所有众生，纵然亿万年后，因为即便那时的未来也会在简单当下的觉知中生起，正是现在所见的这个觉知。

这些只不过是那无所不在觉知的一些可能性。用什么佛教名号并不重要；任何都可以。它们只是你自我复活的一些形态，是当“大探寻”之死后能激活你的那部分潜能，是当你用灵性之眼（Spirit’s ever-present eye）去看世界时，可能出现的几幅景象，也是此时此刻，当你以上帝的方式来看世界、从简单而无根基的无所不在觉知之基出发时可能看到的那一切。

原文：

“The Eye of Spirit

When I rest in simple, clear, ever-present awareness, I am resting in intrinsic Spirit; I am in fact nothing other than witnessing Spirit itself. I do not become Spirit; I simply recognize the Spirit that I always already am. When I rest in simple, clear, ever-present awareness, I am the Witness of the World. I am the eye of Spirit. I see the world as God sees it. I see the world as the Goddess sees it. I see the world as Spirit sees it: every object an object of Beauty, every thing and event a gesture of the Great Perfection, every process a ripple in the pond of my own eternal Being, so much so that I do not stand apart as a separate witness, but find the witness is one taste with all that arises within it. The entire Kosmos arises in the eye of Spirit, in the I of Spirit, in my own intrinsic awareness, this simple ever-present state, and I am simply that.

From the ground of simple, ever-present awareness, one’s entire bodymind will resurrect. When you rest in primordial awareness, that awareness begins to saturate your being, and from the stream of consciousness a new destiny is resurrected. When the Great Search is undone, and the separate-self sense has been crucified; when the continuity of witnessing has stabilized in your own case; when ever-present awareness is your constant ground—then your entire bodymind will regenerate, resurrect, and reorganize itself around intrinsic Spirit, and you will arise, as from the dead, to a new destiny and a new duty in consciousness.

You will cease to exist as separate self (with all the damage that does to the bodymind), and you will exist instead as vehicle of Spirit (with the bodymind now free to function in its highest potential, undistorted and untortured by the brutalities of the self-contraction). From the ground of ever-present awareness, you will arise embodying any of the enlightened qualities of the Buddhas and Bodhisattvas—”one whose being (sattva) is ever-present awareness (bodhi).”

The Buddhist names are not important; the enlightened qualities they represent are. The point is simply that, once you have stably recognized simple, ever-present awareness-once the Great Search and the self-contraction have been robbed of separative life and returned to God, returned to their ground in ever-present awareness-then you will arise, from the ground of ever-present awareness, and you will embody any of the highest possibilities of that ground. You will be vehicle of the Spirit that you are. That ever-present ground will live through you, as you, in a variety of superordinary forms.

Perhaps you will arise as Samantabhadra, whose ever-present awareness takes the form of a vast equality consciousness: you will realize that the ever-present awareness that is fully present in you is the same awareness that is fully present in all sentient beings without exception, one and the same, single and only—one heart, one mind, one soul that breathes and beats and pulses through all sentient beings as such—and your very countenance will remind all beings of that simple fact, remind them that there is only Spirit, remind them that nothing is closer to God than anything else, for there is only God, there is only Goddess.

Perhaps you will arise as Avalokiteshvara, whose ever-present awareness takes the form of gentle compassion. In the brilliant clarity of ever-present awareness, all sentient beings arise as equal forms of intrinsic Spirit or pure Emptiness, and thus all beings are treated as the sons and daughters of the Spirit that they are. You will have no choice but to live this compassion with a delicate dedication, so that your very smile will warm the hearts of those who suffer, and they will look to you for promise that they, too, can be liberated into the vast expanse of their own primordial awareness, and you will never turn away.

Perhaps you will arise as Prajnaparamita, the mother of the Buddha whose ever-present awareness takes the form of a vast spaciousness, the womb of the great Unborn, in which the entire Kosmos exists. For deepest truth, it is exactly from the ground of your own simple, clear, ever-present awareness that all beings are born; and it is to the ground of your simple, clear, ever-present awareness that all beings will return. Resting in the brilliant clarity of ever-present awareness, you watch the worlds arise, and all the Buddhas arise, and all sentient beings as such arise. And to you they will all return. And you will smile, and receive, in this vast expanse of everlasting wisdom, and it will all begin again, and yet again, and always yet again, in the womb of your ever-present state.

Perhaps you will arise as Manjushri, whose ever-present awareness, takes the form of luminous intelligence. Although all beings are equally intrinsic Spirit, some beings do not easily acknowledge this ever-present Suchness, and thus discriminating wisdom will brilliantly arise from the ground of equality consciousness. You will instinctively see what is true and what is false, and thus you will bring clarity to everything you touch. And if the self-contraction does not listen to your gentler voice, your ever-present awareness will manifest in its wrathful form, which is said to be none other than the dreaded Yamantaka, Subduer of the Lord of Death.

And so perhaps you will arise as Yamantaka, fierce protector of ever-present awareness and samurai warrior of intrinsic Spirit. Precisely those items that pretend to block ever-present awareness must be quickly cut through, which is why ever-present awareness arises in its many wrathful forms. You will simply be moved, from the ground of equality consciousness, to expose the false and the shallow and the less-than-ever-present. It is time for the sword, not the smile, but always the sword of discriminating wisdom, which ruthlessly cuts all obstacles in the ground of the all-encompassing.

Perhaps you will arise as Bhaishajyaguru, whose ever-present awareness takes the form of a healing radiance. From the brilliant clarity of ever-present awareness, you will be moved to remind the sick and the sad and those in pain that although the pain is real, it is not what they are. With a simple touch or smile, contracted souls will relax into the infinite vast expanse of intrinsic awareness, and disease will lose all meaning in the radiance of that release. And you will never tire, for ever-present awareness is effortless in its functioning, and so you will constantly remind all beings of who and what they really are, on the other side of fear, in the radical love and unflinching acceptance that is the mirror-mind of ever-present awareness.

Perhaps you will arise as Maitreya, whose ever-present awareness takes the form of a promise that, even into the endless future, ever-present awareness will still be simply present. From the brilliant clarity of primordial awareness, you will vow to be with all beings, even unto an eternity of futures, because even those futures will arise in simple present awareness, the same present awareness that now sees just exactly this.

Those are simply a few of the potentials of ever-present awareness. The Buddhist names don’t matter; any will do. They are simply a few of the forms of your own resurrection. They are a few of the possibilities that might animate you after the death of the Great Search. They are a few of the ways the world looks to the ever-present eye of Spirit, the ever-present I of Spirit. They are what you see, right now, when you see the world as God sees it, from the groundless ground of simple ever-present awareness.

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段落 11（续）

简体中文翻译：

“而一切都被解开（And It Is All Undone）

也许你会以这些无所不在觉知的形态之一，或全部形式出现。但这样也无关紧要。当你安住于那无所不在觉知的璀璨明晰中时，你并不是佛或菩萨，你不是这个或那个，也不存在于这里或那里。当你安住于简单、无所不在的觉知时，你就是那伟大的无生（the great Unborn），从一切特质中解脱。能觉知色彩，但你本身无色；能觉知时间，但你本身无时间；能觉知形相，但你本身无形。在本初空寂（primordial Emptiness）的广阔中，你永远对这个世界保持不可见性。

只是说，作为一个具象化的存有（embodied being），你也会生起于形相的世界之中，这个世界是你的自我显现。而开悟心（the enlightened mind）所具有的内在潜能（也就是你那无所不在觉知的内在潜能），例如平等性、明辨智慧、如镜智、地基识以及“成就一切智”等多种特质，会与你这个个体身心的原生秉性和具体禀赋相结合。因此，当那个分离自我在它自身的无所不在觉知之广袤中死去之后，你就会在所有或部分开悟特质的激励下出现。其时，你所受驱动的并非大探寻（Great Search），而是这些潜能所体现的大悲心（the Great Compassion），其中有些表现温和，有些表现猛烈，但都只不过是你那无所不在状态的一些可能性。

于是，当你安住于简单、清晰、无所不在的觉知时，你将带着自己最高潜能的德行与品质而现身——也许是悲悯，也许是明辨智慧，也许是认知洞见，也许是疗愈的临在，也许是忿怒的提醒，也许是艺术的才华，也可能是运动的天赋，也或许是杰出的教育家，或者仅仅是某种极其简单的样式，说不定只是在邻里间做一位最出色的花匠。（换句话说，任何发展之流，都可能在其本初状态中自然展现。）当身心从自我收缩的残酷压迫下释放出来后，它自然会回归自己的最高境地，彰显开悟心之强大潜能，以及那简单、无所不在的觉知之伟大潜能。

因此，当你安住于那简单、无所不在的觉知时，你就是那伟大的无生；可当你“出生”——也就是当你从这无所不在觉知中生起时——你就会表现出某些特质，这些特质内蕴于本具的灵性（intrinsic Spirit），并被你自身身心特定禀赋所染。

无论你的“复活”最终体现为何种形态，你都将不再受“大探寻”的驱动，而是由你自身的大责任（the Great Duty）、你无限的正法（Dharma）所驱动，这正是你最高潜能的展露。因你之故，世界会开始改变。而你在那大责任中毫不畏缩，绝不背弃，在灵性的简单、无所不在的觉知的陪伴下，生生世世都不会离开，因为从现在到永远、并一直到无尽的永远，都只有灵性，只有内在觉知，只有对“正是此”的简单觉知，不再多也无可少。

但整个通往“所是（what is）”的旅途，其实从无始的开始就已展开：我们从简单地认出那个“永远都已如此”的事实开始。（“如果你明白了这一点，那么安住于那个了知本身，而那正是灵性。如果你不明白这一点，那么安住于那个不明白本身，而那也正是灵性。”）我们让对无所不在觉知的认出——在白日与夜晚之间，自然而缓慢、毫不着力地生起。这个简单、无所不在的觉知并非难以获取，而是根本无法避免，我们只需注意到它即可。

我们在白天和黑夜中，温柔地、不定时地、自发地去做这件事。很快，这认出就会以它自身的力量，在清醒、做梦和熟睡三种状态下同步成长，超越那些假装掩盖其本性的障碍，直到这无所不在且简单的觉知能以无间断的连续性贯穿所有状态、所有时空。那一刻，时空将全然丧失其意义，暴露出它们本是何物——你独自当下所是的明耀空寂之面纱——而你会沉醉于那美，死于那真，化入那善，从此再无人在那里见证恐惧，也无人在乎眼泪，也无人去制造不安，也无人再否认神圣。唯独只有它自存，也唯独一直如此，并将唯独一直如此。

而在某个寒冷清透的夜晚，月光会洒向那沉寂等待的大地，仅仅是为了提醒遗留在人间的众生，这一切只是一场游戏。月光在他们沉睡的心中点燃了梦境，一种“觉醒”的渴望在那不安的夜色深处升起，你会再次被牵引，去回应那些最深切的祈愿，你会发现自己就在那里，在此刻，疑惑着这一切的真正含义——直到那一丝认出的灵光扫过你的面庞，一切都被化解。然后你就会化为那轮月亮，于自己心中唱出那些梦；你也将化为大地，赞颂所有被祝福的众生；你将化为太阳，其光芒无限远大又显得过于显而易见；在那本初清净的一味中，没有开始没有结束，没有入口没有出口，没有生也没有死，一切都以极端的方式显现；而遥远处传来瀑布歌唱的声音，那是此时深夜里仅余的讲述，沐浴在那幽冷的月光之下，正是如此，一次又一次地，如是而已。

当禅宗大师法常（Fa-ch’ang）临终时，屋顶上一只松鼠发出了尖叫。“就是这样，”他说，“再无其他。”

原文：

“And It Is All Undone

Perhaps you will arise as any or all of those forms of ever-present awareness. But then, it doesn’t really matter. When you rest in the brilliant clarity of ever-present awareness, you are not Buddha or Bodhisattva, you are not this or that, you are not here or there. When you rest in simple, ever-present awareness, you are the great Unborn, free, of all qualities whatsoever. Aware of color, you are colorless. Aware of time, you are timeless. Aware of form, you are formless. In the vast expanse of primordial Emptiness, you are forever invisible to this world.

It is simply that, as embodied being, you also arise in the world of form that is your own manifestation. And the intrinsic potentials of the enlightened mind (the intrinsic potentials of your ever-present awareness)—such as equanimity, discriminating wisdom, mirrorlike wisdom, ground consciousness, and all-accomplishing awareness—various of these potentials combine with the native dispositions and particular talents of your own individual bodymind. And thus, when the separate self dies into the vast expanse of its own ever-present awareness, you will arise animated by any or all of those various enlightened potentials. You are then motivated, not by the Great Search, but by the Great Compassion of these potentials, some of which are gentle, some of which are truly wrathful, but all of which are simply the possibilities of your own ever-present state.

And thus, resting in simple, clear, ever-present awareness, you will arise with the qualities and’ virtues of your own highest potentials—perhaps compassion, perhaps discriminating wisdom, perhaps cognitive insight, perhaps healing presence, perhaps wrathful reminder, perhaps artistic accomplishment, perhaps athletic skill, perhaps great educator, or perhaps something utterly simple, maybe being the best flower gardener on the block. (In other words, any of the developmental lines released into their own primordial state.) When the bodymind is released from the brutalities inflicted by the self-contraction, it naturally gravitates to its own highest estate, manifested in the great potentials of the enlightened mind, the great potentials of simple, ever-present awareness.

Thus, as you rest in simple, ever-present awareness, you are the great Unborn; but as you are born—as you arise from ever-present awareness—you will manifest certain qualities, qualities inherent in intrinsic Spirit, and qualities colored by the dispositions of your own bodymind and its particular talents.

And whatever the form of your own resurrection, you will arise driven not by the Great Search, but by your own Great Duty, your limitless Dharma, the manifestation of your own highest potentials, and the world will begin to change, because of you. And you will never flinch, and you will never fail in that great Duty, and you will never turn away, because simple, ever-present awareness will be with you now and forever, even unto the ends of the worlds, because now and forever and endlessly forever, there is only Spirit, only intrinsic awareness, only the simple awareness of just this, and nothing more.

But that entire journey to what is begins at the beginningless beginning: we begin by simply recognizing that which is always already the case. (“If you understand this, then rest in that which understands, and just that is exactly Spirit. If you do not understand this, then rest in that which does not understand, and just that is exactly Spirit.”) We allow this recognition of ever-present awareness to arise—gently, randomly, spontaneously, through the day and into the night. This simple, ever-present awareness is not hard to attain but impossible to avoid, and we simply notice that.

We do this gently, randomly, and spontaneously, through the day and into the night. Soon enough, through all three states of waking, dreaming, and sleeping, this recognition will grow of its own accord and by its own intrinsic power, outshining the obstacles that pretend to hide its nature, until this simple, ever-present awareness announces itself in an unbroken continuity through all changes of state, through all changes of space and time, whereupon space and time lose all meaning whatsoever, exposed for what they are, the shining veils of the radiant Emptiness that you alone now are—and you will swoon into that Beauty, and die into that Truth, and dissolve into that Goodness, and there will be no one left to testify to terror, no one left to take tears seriously, no one left to engineer unease, no one left to deny the Divine, which only alone is, and only alone ever was, and only alone will ever be.

And somewhere on a cold crystal night the moon will shine on a silently waiting Earth, just to remind those left behind that it is all a game. The lunar light will set dreams afire in their sleeping hearts, and a yearning to awaken will stir in the depths of that restless night, and you will be pulled, yet again, to respond to those most plaintive prayers, and you will find yourself right here, right now, wondering what it all really means—until that flash of recognition runs across your face and it is all undone. You then will arise as the moon itself, and sing those dreams in your very own heart; and you will arise as the Earth itself, and glorify all of its blessed inhabitants; and you will arise as the Sun itself, radiant to infinity and much too obvious to see; and in that One Taste of primordial purity, with no beginning and no end, with no entrance and no exit, with no birth and no death, it all comes radically to be; and the sound of a singing waterfall, somewhere in the distance, is all that is left to tell this tale, late on that crystal cold night, bathed so beautifully in that lunar light, just so, and again, just so.

When the great Zen master Fa-ch’ang was dying, a squirrel screeched out on the roof. “It’s just this,” he said, “and nothing more.”

(本段 Ken Wilber 原文译毕，紧接着是后文中关于 “Labels: Advaita, I AMness, Ken Wilber…” 一系列内容。)

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段落 13

简体中文翻译：

“差别：如实见（Thusness）第四阶段与第五阶段（实质性的不二对与无我；Substantial Non-duality vs Anatta）”
Soh

也可参见：

• 如实见第一阶段与第二阶段及其他阶段的区别
• 区分“我是/本我（I AM）”、“一心（One Mind）”、“无心（No Mind）”与“无我（Anatta）”
• “无心与无我：专注于洞见”

原文：

Difference Between Thusness Stage 4 and 5 (Substantial Non-duality vs Anatta)
Soh
Also see: Difference Between Thusness Stage 1 and 2 and other Stages

Differentiating I AM, One Mind, No Mind and Anatta

No Mind and Anatta, Focusing on Insight

段落 14

简体中文翻译：

会话开始时间：2009年3月14日，星期六

(11:50 PM) AEN: “‘Nevertheless it is a very key phase’
你的意思是非常重要的关键阶段吗？”
(11:51 PM) Thusness: “是的。”
(11:52 PM) AEN: “明白……不过除了稳定不二外，第四阶段与第五阶段还有什么区别吗？”
(11:54 PM) Thusness: “你需要自己面对这个问题才知道，光靠言语是不行的。
因为你还没有真正体验过‘无分’（non-division），因此你不知道那种‘无分’是什么，也不知道‘无造作者性（non-doership）’以及‘在体验中没有施为者/主体（no agent）’是什么，这就很难知道究竟是什么在阻碍你体验自发性。”
(11:56 PM) AEN: “哦，我明白了……”
(11:58 PM) Thusness: “‘思考者/思想’合一，或‘听者/声音’合一，然后：声音即觉知，没有个听者——这之间是有区别的。第四阶段更像是‘听者/声音合一’。（Soh: 声音即觉知，没有个听者才是第五阶段）

这也是为什么我说，‘一个念头接着另一个念头’，就像你，你说你感受到自己像一个开放的虚空，然后你听到声音，声音和觉知似乎是一体的；二者不可分辨，但你还无法有那种‘只有声音’的体验——在逻辑上你知道，可是在经验中还没有。只有当有一天那个体验成熟时……”

原文：Session Start: Saturday, March 14, 2009

(11:50 PM) AEN: 'Nevertheless it is a very key phase'
u mean very important key phase?
(11:51 PM) Thusness: yeah
(11:52 PM) AEN: icic..
btw wats the difference between stage 4 and 5 other than stabilizing non dual
(11:54 PM) Thusness: u need to face the problem to know。 it is not in words
(11:55 PM) Thusness: because u have not experienced non-division
(11:55 PM) Thusness: so u do not know what is non divison
(11:55 PM) Thusness: what is no-doership and what is no agent in experience
(11:56 PM) Thusness: and it is difficult to know what is that 'marks' that prevent the experience of spontaneity

(11:58 PM) Thusness: there is a difference seeing thinker/thoughts as one
(11:58 PM) Thusness: and hearer/sound as one
then sound is awareness, no hearer
(11:58 PM) Thusness: stage 4 is more like hearer/sound as one
(11:59 PM) Thusness: that is why i said one thought, then another thought
just like u, u said u feel like an open space
(11:59 PM) Thusness: then u hear sound
sound and awareness seem to be one
(12:00 AM) Thusness: indistinguishable but u cannot have that experience that there is only sound
only in logic u have but not in experience
(12:00 AM) Thusness: until one day u mature that experience

简体中文翻译：

（第1段）
（12:01 AM) AEN: icic..
刚才我看了 truthz 的博客列表里出现的一个网站
我的意思是，不是 truthz 的博客，而是他博客里出现的链接

原文：
(12:01 AM) AEN: icic..
just now i saw a website from truthz's blog lists
i mean not truthz's blog but the blog link appeared in his

简体中文翻译：

（第2段）
（12:02 AM) AEN: http://buddhaspace.blogspot.com/
“正确的知见——八正道中第一支——源于觉察色、声、香、味、触境之无常、苦、与无我之本质。当所有这些现象都被了知为非我时，心会转向内，寻找它可能会执取为‘我’的东西。但如果它以绝对清晰的方式看，就会发现空性。在感官、感受、念头和意识的背后，是清晰、无尽的空间。我有时称之为‘Buddha Space（佛虚空）’。”

原文：
(12:02 AM) AEN: http://buddhaspace.blogspot.com/
Correct Understanding - the first of the eight aspects of the Noble Eightfold Path - arises out of noticing the impermanent, unsatisfactory, and impersonal nature of sights, sounds, smells, tastes, and tactile objects. When all these phenomena are realized to be not self, the mind will turn inwards, seeking out what it might cling to as ‘me’. But if it looks with absolute clarity it will find emptiness. Behind sensations, feelings, thoughts, and consciousness, there lies clear, endless space. I sometimes call it ‘Buddha Space’.

简体中文翻译：

（第3段）
（12:05 AM) Thusness: 是啊
那是错误的知见。

原文：
(12:05 AM) Thusness: yeah
that is wrong view.

简体中文翻译：

（第4段）
（12:05 AM) AEN: oic..

原文：
(12:05 AM) AEN: oic..

简体中文翻译：

（第5段）
（12:06 AM) Thusness: 在我们的洞见成熟之前，这一点是很难真正看清的。
即使在第四阶段，这也会很困难，但它已经是迈向无我（anatta）的第一步了。

原文：
(12:06 AM) Thusness: it is very difficult to see the truth of this until our insight matures
even at stage 4, it can be difficult but it is already the first steps towards anatta

简体中文翻译：

（第6段）
（12:06 AM) AEN: 难以做什么？
看见无我？

原文：
(12:06 AM) AEN: difficult to what
see anatta?

简体中文翻译：

（第7段）
（12:06 AM) Thusness: 是的。

原文：
(12:06 AM) Thusness: yeah

简体中文翻译：

（第8段）
（12:06 AM) AEN: 明白。

原文：
(12:06 AM) AEN: oic

简体中文翻译：

（第9段）
（12:07 AM) Thusness: 你必须看见“无 施为者/主体（agent）”，不只是没有分裂而已。

原文：
(12:07 AM) Thusness: u must see the no agent
not only no division

简体中文翻译：

（第10段）
（12:07 AM) Thusness: 就像我之前跟你说的，有 3 个阶段。

原文：
(12:07 AM) Thusness: like i told u there are 3 stages
（指：对非二元三个层次的“理解”

本文： http://awakeningtoreality.blogspot.com.au/2009/01/three-levels-of-understanding-of-non.html

26-01-2009

真如/过路人对我的答复：

“我所说的不太正确。思想在，但没有思考者。声音在，但没有听者。觉性不离念头和现象。”

真如：是的，但所说的仍然可以有以下的情况：

1。有个觉体在反射念头和现象。（“我是”）

体验到明亮如镜的清晰,但被曲解了。有二元对立和自性（“固有的存在”/“实体”）的知见。

2。镜子需要念头和现象来见到自己。

非二元但有自性（“固有的存在”/“实体”）的知见。非二元之洞见的开始。

3。念头和现象本来就是镜子（这里的镜子被视为一个整体）。

非二元和非自性（“固有的存在”/“实体”）的洞见。

在第3根本不可能在任何的生起中画出任何细微的“线条”；无论任何似乎在来去(之物）都是觉性的本身。除此之外没有任何其他的觉性。我们应该用无我的教义、缘起和性空来看待觉性的“色/妙有”。

The Three Levels of "Understanding" of Non-dual Awareness

Soh

Thusness/Passerby's reply to me (slightly edited based on references to another post):

Originally posted by An Eternal Now:

What I said here, is not really correct. Thought is, but no thinker. Sound is, but no hearer. Awareness cannot be separated from thoughts and manifestation.

Yes but what said can still have the following scenario:

1. There is an Awareness reflecting thoughts and manifestation. ("I AM")

Mirror bright is experienced but distorted. Dualistic and Inherent seeing.

2. Thoughts and manifestation are required for the mirror to see itself.

Non-Dualistic but Inherent seeing. Beginning of non-dual insight.

3. Thoughts and manifestation have always been the mirror (The mirror here is seen as a whole)

Non-Dualistic and non-inherent insight.

In 3 not even a quantum line can be drawn from whatever arises; whatever that appears to come and goes is the Awareness itself. There is no Awareness other than that. We should use the teachings of Anatta (no-self), DO (dependent origination) and Emptiness to see the 'forms' of awareness.

Labels: Non Dual, Stages of Enlightenment | 

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简体中文翻译：

（第11段）
（12:08 AM) Thusness: 后面会进入纯粹的无二光明（non-dual luminosity）。

原文：
(12:08 AM) Thusness: later into just this non-dual luminosity

简体中文翻译：

（第12段）
（12:09 AM) Thusness: 如果你去问那些主张无二的人，他们不会意识到自己其实就是那个生起的念头，
（12:09 AM) Thusness: 就像 Jeff Foster 所说的那样。

原文：
(12:09 AM) Thusness: if u ask non-dualists, they will not realise that they are an arising thought
(12:09 AM) Thusness: like what jeff foster said

简体中文翻译：

（第13段）
（12:09 AM) AEN: 噢，明白……

原文：
(12:09 AM) AEN: oic..

简体中文翻译：

（第14段）
（12:10 AM) Thusness: 他们会感觉非常“终极（ultimate）”。

原文：
(12:10 AM) Thusness: they will feel damn ultimate

简体中文翻译：

（第15段）
（12:10 AM) AEN: 我知道……比如梵（Brahman）那样。

原文：
(12:10 AM) AEN: ic..
like brahman

简体中文翻译：

（第16段）
（12:11 AM) Thusness: 是啊，所以他们看见的是“(大)我（self）”，而不是真正的“事件、过程、现象”。

原文：
(12:11 AM) Thusness: yes so they see self
not events, process phenomena

简体中文翻译：

（第17段）
（12:12 AM) AEN: 明白……

原文：
(12:12 AM) AEN: oic..

简体中文翻译：

（第18段）
（12:12 AM) Thusness: 他们所见的是“梵”（Brahman），而非“空性”（sunyata）。
（12:12 AM) Thusness: 虽然体验非常相似，但他们的洞见并没有成熟到无我。

原文：
(12:12 AM) Thusness: they see brahman, not sunyata
(12:12 AM) Thusness: even the experiences are very similar
the insight has not matured into anatta

简体中文翻译：

（第19段）
（12:13 AM) Thusness: 就像真言宗（shingon）那样的修行，其体验可以说是“摩诃（maha）”式的，
不过那并不是我所说的真正“摩诃”式体验；
那是一种“一体”（oneness）的体验，
但这只是个阶段而已。

原文：
(12:13 AM) Thusness: like shingon sort of practice, the experience can be said to be maha like
but it is not the maha sort of experience i am talking about
(12:13 AM) Thusness: it is oneness sort of experience
but it is a stage

简体中文翻译：

（第20段）
（12:14 AM) Thusness: 我所说的是，“一体”之境其实一直都在。
（12:14 AM) Thusness: 当一个人证悟到临在（presence）向来都是缘起互涉（interconnectedness）的显现与完全体现时，
（12:15 AM) Thusness: 无需任何努力，就能自然显现那“摩诃”的体验。

原文：
(12:14 AM) Thusness: what i said is oneness is always there
(12:14 AM) Thusness: when one realises that presence is always a manifestation and full embodiment of interconnectedness
(12:15 AM) Thusness: no effort needs to be done to induce a maha experience

简体中文翻译：

（第21段）
（12:23 AM) Thusness: 要以“摩诃”作为根本，还需要一些条件。
（12:23 AM) Thusness: 1）对无二体验已经成熟；
2）要有对“缘起”（DO, dependent origination）的深入认识；

原文：
(12:23 AM) Thusness: there are few conditions to experience maha as a ground
(12:23 AM) Thusness: 1. mature in non-dual experience
2. DO (dependent origination)

简体中文翻译：

（第22段）
（12:24 AM) Thusness: 3）还要亲身体验并理解“相互关联性”就是整个宇宙本身，
这样的话，“我”甚至“无二”本身都会变得无关紧要。

原文：
(12:24 AM) Thusness: 3. experience and understand that 'interconnectedness' is the universe itself
then 'self' and even non dual becomes quite irrelevant

简体中文翻译：

（第23段）
（12:25 AM) Thusness: 事实上，现在对我而言，“临在（presence）”并不是被理解成“无二”。
（12:26 AM) Thusness: 而是被视为“缘起”（DO）。
（12:26 AM) Thusness: 在那里，“无二”已经包含进去了。

原文：
(12:25 AM) Thusness: in fact now presence is not understand as non-dual to me.
(12:26 AM) Thusness: but as DO
(12:26 AM) Thusness: where non-dual is already included

简体中文翻译：

（省略号处为原文中已有的“.......”）

（接下来是 2008 年的对话内容。）

原文：
.......

2008:

简体中文翻译：

（第24段）
（11:46 PM) Thusness: 肯·威尔伯（Ken Wilber）有没有谈到无我（anatta）？

原文：
(11:46 PM) Thusness: Does ken (Ken Wilber) talk about anatta

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简体中文翻译：

（第25段）
（11:46 PM) AEN: 没有。

原文：
(11:46 PM) AEN: no

简体中文翻译：

（第26段）
（11:47 PM) Thusness: 那他讨论的是“无二论（Advaita）”那一类的理解吗？

原文：
(11:47 PM) Thusness: Or Advaita sort of understanding

简体中文翻译：

（第27段）
（11:47 PM) AEN: 对，属不二论（advaita）。（肯·威尔伯处在John Tan/真如的见阶段四）

原文：
(11:47 PM) AEN: advaita (Ken Wilber is at Thusness Stage 4)

简体中文翻译：

（第28段）
（11:47 PM) Thusness: 那你为什么还一直问我？
（11:47 PM) Thusness: 什么是无我？

原文：
(11:47 PM) Thusness: Then y u kept asking me.
(11:47 PM) Thusness: What is anatta?

简体中文翻译：

（第29段）
（11:48 PM) AEN: 是啊，可是我的意思是，“无二”体验并不是像第二阶段那种一闪而过的体验，而是一种无时不在的实相吗？
（11:48 PM) AEN: 无我指的是无 施为者/主体（agent）以及缘起（dependent origination）吗？

原文：
(11:48 PM) AEN: ya but wat i mean is nondual experience is not as in stage 2 type of passing experience, but as everpresent reality?
(11:48 PM) AEN: anatta is no agent and dependent origination?

简体中文翻译：

（第30段）
（11:48 PM) Thusness: 我不是和你说过，要把无二体验当作“动词”来看吗？（Soh: 参见我的文章《The Wind is Blowing, Blowing is the Wind》）

原文：
(11:48 PM) Thusness: Didn't I tell u understanding non-dual experience as verb. (Soh: refer to my article The Wind is Blowing, Blowing is the Wind)

简体中文翻译：

（第31段）
（11:48 PM) AEN: 明白……

原文：
(11:48 PM) AEN: icic

简体中文翻译：

（第32段）
（11:49 PM) Thusness: 不是一个独立、恒常不变的实体，对吗？

原文：
(11:49 PM) Thusness: Not an entity that is independent and unchanging?

简体中文翻译：

（第33段）
（11:49 PM) AEN: 可是肯·威尔伯说，“你就是那个，而没有‘你’——只有这个自发生起、明亮闪耀的整体显现，每一刻都自发呈现。那个分离的小我在哪里也找不到。”

原文：
(11:49 PM) AEN: but ken wilber say "You are that, and there is no you – just this entire luminous display spontaneously arising moment to moment. The separate self is nowhere to be found."

简体中文翻译：

（第34段）
（11:50 PM) AEN: *哦，我懂了。

原文：
(11:50 PM) AEN: *oic

简体中文翻译：

（第35段）
（11:50 PM) Thusness: 无二体验意味着对“无分离”非常清晰（就像如真如第四阶段）。

原文：
(11:50 PM) Thusness: Non-dual experience is there is clarity of no separation (As in Thusness Stage 4)

简体中文翻译：

（第36段）
（11:51 PM) Thusness: 第二阶段是那种“我溶解了，我与之合一”的感觉，
（11:51 PM) Thusness: 就像我化开、融入。

原文：
(11:51 PM) Thusness: Stage 2 is there is merging
(11:51 PM) Thusness: As if I dissolved and merge..

简体中文翻译：

（第37段）
（11:51 PM) AEN: 明白……

原文：
(11:51 PM) AEN: icic..

简体中文翻译：

（第38段）
（11:52 PM) Thusness: 那是有二元，有“两个”。

原文：
(11:52 PM) Thusness: There r two, dual

简体中文翻译：

（第39段）
（11:52 PM) AEN: 明白……

原文：
(11:52 PM) AEN: oic..

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简体中文翻译：

（第40段）
（11:52 PM) Thusness: 无二指的是从未存在任何分离，没有裂隙。

原文：
(11:52 PM) Thusness: Non-dual is there never was a separation
(11:52 PM) Thusness: No split

简体中文翻译：

（第41段）
（11:53 PM) AEN: 我明白……

原文：
(11:53 PM) AEN: icic..

简体中文翻译：

（第42段）
（11:53 PM) Thusness: 并没有一个单独的“我”。

原文：
(11:53 PM) Thusness: There is no separate I.

简体中文翻译：

（第43段）
（11:53 PM) AEN: 原来如此……

原文：
(11:53 PM) AEN: oic..

简体中文翻译：

（第44段）
（11:53 PM) Thusness: 但是，这个“觉知（awareness）”仍非常像是一个恒常、不变的东西。

原文：
(11:53 PM) Thusness: But this awareness is still very much constant, permanent and unchanging

简体中文翻译：

（第45段）
（11:54 PM) AEN: 我知道了……

原文：
(11:54 PM) AEN: icic..

简体中文翻译：

（第46段）
（11:54 PM) Thusness: “无我”则更进一步，它会彻底理解到底什么是“无二体验”。
（11:55 PM) Thusness: 这是洞见上的一次飞跃。

原文：
(11:54 PM) Thusness: Anatta goes further and understand exactly what is non-dual experience
(11:55 PM) Thusness: This is a break-through in insight

简体中文翻译：

（第47段）
（11:55 PM) AEN: 我懂了……
（11:55 PM) AEN: 它是关于把它辨识为“缘起”吗？

原文：
(11:55 PM) AEN: oic..
(11:55 PM) AEN: its about discerning it as DO?

简体中文翻译：

（第48段）
（11:55 PM) Thusness: “有思维，却没有施为者/主体（thinker）。”

原文：
(11:55 PM) Thusness: There is thinking, no thinker

简体中文翻译：

（第49段）
（11:55 PM) AEN: 我明白。

原文：
(11:55 PM) AEN: icic

简体中文翻译：

（第50段）
（11:55 PM) Thusness: “有所见，却没有见者（seer）。”

原文：
(11:55 PM) Thusness: Seen no seer

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简体中文翻译：

（第51段）
（11:56 PM) Thusness: “声音，没有听者。”

原文：
(11:56 PM) Thusness: Sound no hearer

简体中文翻译：

（第52段）
（11:56 PM) AEN: “明白。”

原文：
(11:56 PM) AEN: oic

简体中文翻译：

（第53段）
（11:56 PM) Thusness: “理解‘成为/变化’而没有‘存在者’。”

原文：
(11:56 PM) Thusness: Understood becoming no being

简体中文翻译：

（第54段）
（11:56 PM) AEN: “明白……”

原文：
(11:56 PM) AEN: icic..

简体中文翻译：

（第55段）
（11:57 PM) Thusness: “要理解‘对象@’……”

原文：
(11:57 PM) Thusness: Understand that object@

简体中文翻译：

（第56段）
（11:57 PM) AEN: “你是什么意思？”

原文：
(11:57 PM) AEN: wat u mean

简体中文翻译：

（第57段）
（11:59 PM) Thusness: “客体/主体，其实是把‘动词’割裂成片段后所形成的结果。”

原文：
(11:59 PM) Thusness: Object/subject is the result of compartmentizing 'verb'

简体中文翻译：

（第58段）
（11:59 PM) Thusness: “行动（Action）。”

原文：
(11:59 PM) Thusness: Action

简体中文翻译：

（第59段）
（11:59 PM) AEN: “明白明白……”

原文：
(11:59 PM) AEN: icic..

简体中文翻译：

（第60段）
（11:59 PM) Thusness: “思考变成了‘施为者/主体（thinker）’与‘念头’。
这就是无我（anatta）。”

原文：
(11:59 PM) Thusness: Thinking becomes thinker and thoughts
(11:59 PM) Thusness: That is anatta

简体中文翻译：

（第61段）
（12:00 AM) Thusness: “它是一种直接的体验：没有思考的施为者/主体（thinker），只有念头。”

原文：
(12:00 AM) Thusness: It is the direct experience that there is no thinker, just thoughts

简体中文翻译：

（第62段）
（12:01 AM) Thusness: “在看见时，永远只有‘所见’。”

原文：
(12:01 AM) Thusness: In seeing, always only the seen.

简体中文翻译：

（第63段）
（12:01 AM) AEN: “这就是你所说的肯·威尔伯那种‘无二却似乎永久不变’的意思吗？

你说：‘你并不是那个经历解脱的人；你是那个开阔的空性，在其中任何体验都来来去去，就像镜中的映像。而你就是镜子，那明镜心（mirror mind），并不是任何被体验到的映像。但你并不和那些映像分开，退在一旁看。你就是每一刻生起的所有事物。你能一口吞下整个宇宙，它是如此之小，你能在不动分毫之下品味天空。’”

原文：
(12:01 AM) AEN: is this wat u mean by nondual yet permanent (for ken wilber):

You are not the one who experiences liberation; you are the clearing, the opening, the emptiness, in which any experience comes and goes, like reflections on the mirror. And you are the mirror, the mirror mind, and not any experienced reflection. But you are not apart from the reflections, standing back and watching. You are everything that is arising moment to moment. You can swallow the whole cosmos in one gulp, it is so small, and you can taste the sky without moving an inch.

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简体中文翻译：

（第64段）
（12:01 AM) AEN: “明白明白……”

原文：
(12:01 AM) AEN: icic..

简体中文翻译：

（第65段）
（12:03 AM) Thusness: “是的，这就是我所说的‘知见与无二体验之间的错位（desync）’。
当洞见真正生起，就不会有这种错位。”

原文：
(12:03 AM) Thusness: Yes what I called desync of view and non-dual experience
(12:04 AM) Thusness: When insight arises, there is no desync

简体中文翻译：

（第66段）
（12:04 AM) AEN: “明白……”

原文：
(12:04 AM) AEN: oic..

简体中文翻译：

（第67段）
（12:05 AM) Thusness: “无二体验在这种情形下就会被清晰地理解，因为从来就没有一个‘二’。
一直只有显现。”

原文：
(12:05 AM) Thusness: Non-dual experience is clearly understood because there never was one.
(12:05 AM) Thusness: It is always only manifestation

简体中文翻译：

（第68段）
（12:06 AM) AEN: “从来没有什么？”

原文：
(12:06 AM) AEN: there never was what?

简体中文翻译：

（第69段）
（12:06 AM) Thusness: “缘起（DO）就是这无常流动（the operation mechanism of the Transience）的运作机制；
（12:06 AM) Thusness: ‘我’从未真实存在。”

原文：
(12:06 AM) Thusness: DO is the operation mechanism of the Transience
(12:06 AM) Thusness: A self

简体中文翻译：

（第70段）
（12:06 AM) AEN: “我明白……”

原文：
(12:06 AM) AEN: icic..

简体中文翻译：

（第71段）
（12:10 AM) Thusness: “要获得如此清晰其实很难，
（12:11 AM) Thusness: 只有佛陀才能彻底明了。
（12:11 AM) AEN: 噢……
（12:12 AM) Thusness: 即便是修行佛法的人也常有很多误解，
（12:12 AM) Thusness: 他们看不到这教法有多么一致且精妙。

原文：
(12:10 AM) Thusness: It is very difficult to have such clarity
(12:11 AM) Thusness: Only Buddha has it
(12:11 AM) AEN: oic..
(12:12 AM) Thusness: Even buddhist practitioners have so much mis-conceptions
(12:12 AM) Thusness: They can't see how consistent and precise the teaching is

简体中文翻译：

（第72段）
（12:13 AM) AEN: “明白……
对了，这还不算是真正的无二体验，对吧？比较像‘我是/本我（I AM）’？

‘世界持续前进……我们不去把多样性看作终极，而是安住在其下的‘一’……就好像海洋或幻相只是流动的意识表面波浪……‘莎克提（shakti）’把潜在的意识海洋显现成一个有限可见的形态……但围绕、贯穿并包覆那个形态的，其实是同一个意识，它是整片海洋……只是当你沉静于深处时，你知道那广阔，而不只是局限……”

原文：
(12:13 AM) AEN: icic..
btw this is not yet nondual experience rite, more like I AM?:
"the world moves forward as it is..... but instead of seeing the diversity as the ulitmate the One underneath it all is rested in..... Like the ocean reality or maya is simply the surface waves of moving consciousness.... shakti which manifests the underlying Ocean of Consciousness into a limited visible form..... But what is beneath and around and within that form is simply the same consciousness which comprises the Whole of the Ocean.... But in the calm of the depths you know the vastness instead of the limited......"

简体中文翻译：

（第73段）
（12:16 AM) Thusness: “对。”

原文：
(12:16 AM) Thusness: Yes

简体中文翻译：

（第74段）
（12:16 AM) AEN: “明白了。”

原文：
(12:16 AM) AEN: icic

简体中文翻译：

（第75段）
（12:17 AM) Thusness: “那是在‘bond（束缚）’的影响之下，却毫不自知。”

原文：
(12:17 AM) Thusness: Under the influence of the 'bond' without knowing it

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[续上条消息，继续完整翻译，不做删减]

简体中文翻译：

（第76段）
（12:17 AM) Thusness: “第一到第六阶段是无法跳过的。”

原文：
(12:17 AM) Thusness: Stage 1 to 6 cannot be skipped

简体中文翻译：

（第77段）
（12:17 AM) AEN: “你是什么意思？”

原文：
(12:17 AM) AEN: wat do u mean

简体中文翻译：

（第78段）
（12:18 AM) Thusness: “最好是一个个体验地走完。”

原文：
(12:18 AM) Thusness: Best experienced that way.

简体中文翻译：

（第79段）
（12:18 AM) AEN: “明白。”

原文：
(12:18 AM) AEN: oic

简体中文翻译：

（第80段）
（12:18 AM) Thusness: “一个修行者无法跳过这些阶段。”

原文：
(12:18 AM) Thusness: A practitioner cannot skip stages

简体中文翻译：

（第81段）
（12:18 AM) AEN: “但是有的佛教修行似乎会跳过某些阶段吧？
比如说 dharma dan 从来没经历过‘我是/本我（I AM）’。”

原文：
(12:18 AM) AEN: but buddhist path skips some rite
(12:18 AM) AEN: like dharma dan never go through 'i am'

简体中文翻译：

（第82段）
（12:18 AM) Thusness: “是的。
（12:19 AM) Thusness: 这样会导致深度的澄明度不足。
就像 grimnexus 把阶段四和阶段五看成一样。”

原文：
(12:18 AM) Thusness: Yes
(12:19 AM) Thusness: the depth of clarity will not be there
(12:19 AM) Thusness: Like grimnexus see 4 same as 5.

简体中文翻译：

（第83段）
（12:20 AM) Thusness: “但一个真正经历过的人会很清楚它们的区别。”

原文：
(12:20 AM) Thusness: But a person that undergone knows clearly.

简体中文翻译：

（第84段）
（12:21 AM) AEN: “原来如此。
是啊，他觉得是一样的。
对了，grimnexus 是在第四阶段对吧？”

原文：
(12:21 AM) AEN: oic
(12:21 AM) AEN: ya he tot its the same
(12:21 AM) AEN: btw grimnexus at stage 4 rite

简体中文翻译：

（第85段）
（12:21 AM) Thusness: “就好像肯·威尔伯和 Ajahn Amaro，看起来体验相同，但即使是 Ajahn Amaro 也觉得两者是一样的。”

原文：
(12:21 AM) Thusness: Like ken and Ajahn amaro, seems the same but even Ajahn Amaro thought it is the same.

简体中文翻译：

（第86段）
（12:21 AM) AEN: “grimnexus 很久没上线了，他好像几个月没出现了。
原来如此。”

原文：
(12:21 AM) AEN: long time nv see him online liao, he like never came online for many months
(12:21 AM) AEN: oic

简体中文翻译：

（第87段）
（12:21 AM) Thusness: “你干吗老是为别人的阶段而操心？”

原文：
(12:21 AM) Thusness: Why u worry so much abt others ppl stage?

简体中文翻译：

（第88段）
（12:22 AM) AEN: “哈哈……”

原文：
(12:22 AM) AEN: lol

简体中文翻译：

（第89段）
（12:23 AM) Thusness: “你倒不如多祈愿自己不要被误导，以免再陷无数轮回。
（12:23 AM) AEN: 噢……
（12:23 AM) Thusness: 你必须要能正确辨识才是。
（12:24 AM) AEN: 明白明白……”

原文：
(12:23 AM) Thusness: Rather pray hard that u will not be misled and go through countless lives of rebirth again
(12:23 AM) AEN: oic..
(12:23 AM) Thusness: What u must have is to correctly discern
(12:24 AM) AEN: icic..

[在下一条消息中继续]

[续上条消息，继续完整翻译，不做删减]

简体中文翻译：

（第90段）
（12:25 AM) Thusness: “如果你想对那‘六个阶段’的精髓拥有清晰的理解，就要明辨、正确地理解。
（12:25 AM) Thusness: 倘若我不在了呢？”
（12:25 AM) AEN: “明白……”

原文：
(12:25 AM) Thusness: If u want to hv clarity of the essence of the six phases, discern and understand correctly.
(12:25 AM) Thusness: What if I m no more around?
(12:25 AM) AEN: oic..

简体中文翻译：

（第91段）
（12:26 AM) Thusness: “如果连 Ajahn Amaro 都分不清，更别说其他人了。”
（12:26 AM) AEN: “明白……”
（12:26 AM) AEN: “那 dharma dan 呢？”

原文：
(12:26 AM) Thusness: If Ajahn Amaro cannot know the diff, much less is others
(12:26 AM) AEN: icic..
(12:26 AM) AEN: dharma dan leh

简体中文翻译：

（第92段）
（12:26 AM) Thusness: “你还是先问问自己是否真的正确理解了，然后再问其他人。”

原文：
(12:26 AM) Thusness: Rather ask urself have u correctly understood then abt others

简体中文翻译：

（第93段）
（12:27 AM) AEN: “明白……”

原文：
(12:27 AM) AEN: icic..

简体中文翻译：

（第94段）
（12:27 AM) Thusness: “我怎么会知道？
（12:27 AM) Thusness: 你总是问我别人的状况，我更担心你。”

原文：
(12:27 AM) Thusness: How I know?
(12:27 AM) Thusness: U kept asking abt others, I worry more abt u.

简体中文翻译：

（第95段）
（12:27 AM) AEN: “明白……”

原文：
(12:27 AM) AEN: icic..

简体中文翻译：

（第96段）
（12:28 AM) Thusness: “如果你真的明白，你就能知道他们是否抵达了那个层次。”

原文：
(12:28 AM) Thusness: If u know, u will be able to know r they there.

简体中文翻译：

（第97段）
（12:28 AM) AEN: “明白……”

原文：
(12:28 AM) AEN: oic..

简体中文翻译：

（第98段）
（12:29 AM) Thusness: “好比 Ken 和 Ajahn Amaro，他们显然有同样的体验，却有不同的理解。
（12:29 AM) Thusness: David Loy 也把他们当作一样的境界，
（12:29 AM) Thusness: 却没意识到两者的差别。”

原文：
(12:29 AM) Thusness: Like ken and Ajahn Amaro clearly have same experience but different understanding
(12:29 AM) Thusness: David loy treat them the same too.
(12:29 AM) Thusness: Not realizing the differences

简体中文翻译：

（第99段）
（12:30 AM) AEN: “明白……”

原文：
(12:30 AM) AEN: icic..

简体中文翻译：

（第100段）
（12:30 AM) Thusness: “所以，你要拥有正确的理解。
（12:31 AM) Thusness: 一个是依止（abiding），另一个是‘不住（non-abiding）’；
（12:32 AM) AEN: “明白……”

原文：
(12:30 AM) Thusness: So have the right understanding
(12:31 AM) Thusness: One is abiding, the other is non-abiding
(12:32 AM) AEN: icic..

[在下一条消息中继续]

简体中文翻译：

（第101段）
（12:32 AM) Thusness: “一个仍然在用力，另一个则是无功用（effortless）的。”
（12:32 AM) AEN: “明白……”

原文：
(12:32 AM) Thusness: One is still efforting, the other is effortless
(12:32 AM) AEN: oic..

简体中文翻译：

（第102段）
（12:33 AM) Thusness: “一个是梵（Brahman），另一个是缘起（DO）。”

原文：
(12:33 AM) Thusness: One is Brahman, the other is DO

简体中文翻译：

（第103段）
（12:34 AM) Thusness: “一个是镜子，另一个则是纯然的显现。”
（12:34 AM) AEN: “明白……”

原文：
(12:34 AM) Thusness: One is mirror, the other is pure manifestation
(12:34 AM) AEN: icic..

简体中文翻译：

（第104段）
（12:36 AM) Thusness: “‘本我/大我’在不自觉中被抓住，因为它被设定为独立且不变的。
（12:36 AM) Thusness: 因而他们无法珍惜那‘无常流变（Transience）’。”

原文：
(12:36 AM) Thusness: 'Self' is grasped unknowingly because it is independent, changeless
(12:36 AM) Thusness: Therefore they can't treasure the Transience

简体中文翻译：

（第105段）
（12:37 AM) Thusness: “他们无法看见‘因缘’（conditions）。
（12:37 AM) AEN: ‘明白……’”

原文：
(12:37 AM) Thusness: They can't c conditions
(12:37 AM) AEN: oic..

简体中文翻译：

（第106段）
（12:37 AM) Thusness: “‘无常’与‘因缘’才是最神圣的。
（12:38 AM) Thusness: ‘本我/大我’怎么可能看见这一点？”
（12:38 AM) AEN: “明白……”

原文：
(12:37 AM) Thusness: The Transience and conditions are most sacred
(12:38 AM) Thusness: How can Self c this?
(12:38 AM) AEN: icic..

简体中文翻译：

（第107段）
（12:39 AM) Thusness: “但我们必须知道‘无常’的空性本质（emptiness nature），它是不可寻、不可执的，
（12:39 AM) Thusness: 而且它是在条件具足时生起。”

原文：
(12:39 AM) Thusness: But one must know the emptiness nature of Transience, unfindable and ungraspable
(12:39 AM) Thusness: And rises when condition is

简体中文翻译：

（第108段）
（12:40 AM) AEN: “明白……”

原文：
(12:40 AM) AEN: oic..

简体中文翻译：

（第109段）
（12:40 AM) Thusness: “当我们谈到属性（attributes）时，我们指的是觉知（awareness）的空性本质。”

原文：
(12:40 AM) Thusness: When we say attributes, we r referring to the empty nature of awareness

简体中文翻译：

（第110段）
（12:41 AM) AEN: “你是什么意思？”

原文：
(12:41 AM) AEN: wat u mean

简体中文翻译：

（第111段）
（12:41 AM) Thusness: “然而，‘觉知’却充满各种色彩。”

原文：
(12:41 AM) Thusness: But awareness is full of colors

简体中文翻译：

（第112段）
（12:41 AM) AEN: “你的意思是‘无属性（attributelessness）’吗？”
（12:41 AM) AEN: “明白……”

原文：
(12:41 AM) AEN: u mean attributelessness?
(12:41 AM) AEN: icic

简体中文翻译：

（第113段）
（12:41 AM) Thusness: “就像花的‘红色’那样。”

原文：
(12:41 AM) Thusness: Like 'redness' of a flower

简体中文翻译：

（第114段）
（12:42 AM) AEN: “明白……”

原文：
(12:42 AM) AEN: icic..

简体中文翻译：

（第115段）
（12:42 AM) Thusness: “但对不二论（advaitins）来说，那就是一种缺失（absence），
（12:42 AM) Thusness: 他们认为与‘觉知’无关。”

原文：
(12:42 AM) Thusness: But to advaitins, it is absence
(12:42 AM) Thusness: Nothing to do with awareness

[在下一条消息中继续]

简体中文翻译：

（第116段）
（12:43 AM) AEN: “你的意思是他们把‘觉知’看作无形无相吗？”

原文：
(12:43 AM) AEN: u mean they see awareness as formless?

简体中文翻译：

（第117段）
（12:43 AM) Thusness: “是的。”

原文：
(12:43 AM) Thusness: yes

简体中文翻译：

（第118段）
（12:43 AM) AEN: “我明白了。”

原文：
(12:43 AM) AEN: icic

简体中文翻译：

（第119段）
（12:44 AM) Thusness: “也就是说，他们认为‘无属性’就是‘无色、无形’。

（12:44 AM) Thusness: 但佛教所说的‘无属性’，指的是‘它的空性本质’，
而并非真的有某个无形实体。”

原文：
(12:44 AM) Thusness: Means absence of attributes as colorless, formless
(12:44 AM) Thusness: But what buddhism is referring is its emptiness nature
(12:45 AM) Thusness: Not that there is a real formless entity

简体中文翻译：

（第120段）
（12:45 AM) AEN: “明白……”

原文：
(12:45 AM) AEN: oic..

简体中文翻译：

（第121段）
（12:45 AM) Thusness: “‘觉知’就是在条件具足时显现的各种表相。

（12:46 AM) Thusness: 所以‘觉知’并不脱离念头而存在。

（12:46 AM) Thusness: 对不二论者来说，它则是这样的（‘觉知脱离念头而存在’）。”

原文：
(12:45 AM) Thusness: Awareness is appearances appearing when condition is
(12:46 AM) Thusness: awareness is not free of thoughts
(12:46 AM) Thusness: To advaitins, it is.

简体中文翻译：

（第122段）
（12:47 AM) Thusness: “对一个真正的佛教修行者而言，‘念头’本身就是‘觉知’。